Record of Yoga

© Sri Aurobindo Ashram Trust 2001 Published by Sri Aurobindo Ashram Publication Department Printed at Sri Aurobindo Ashram Press, Pondicherry
PRINTED IN INDIA

VOLUME 10 and 11 THE COMPLETE WORKS OF SRI AUROBINDO

Record of Yoga

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Publisher’s Note
Record of Yoga is a diary of Sri Aurobindo’s yoga between 1909 and 1927. He kept it fairly regularly from 1912 to 1920, and also wrote a few entries in 1909, 1911 and 1927. At different times he gave this diary different names. “Record of Yoga” was the most typical and the editors have used it as the general title of the work. During the years he kept the diary, Sri Aurobindo also wrote other materials relating to his practice of yoga. These include descriptions of the seven “chatusthayas” (groups of four elements), which are the basis of the yoga of the Record. These materials are published in the Introduction, in Parts Four and Five, and in the Appendix. Sri Aurobindo wrote the diary and related materials by hand in various notebooks and on loose sheets of paper. He used a special terminology which included words from Sanskrit and other languages, as well as abbreviations, symbols and markings, some of which are difficult to represent in a printed book. The special terminology is explained in a separate glossary. The editors have tried to reproduce the details of the manuscripts as exactly as possible. Editorial problems arising from damage to the manuscripts, illegibility, etc. are indicated by means of the system explained in the Guide to Editorial Notation on the next page. The text of the diary entries and related materials, transcribed and arranged by the editors, appears here for the first time as a book.

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Guide to Editorial Notation
Most of this book has been transcribed from unrevised manuscripts. The text published here is as far as possible a verbatim transcript. Problems encountered in reproducing the manuscripts are indicated by means of the notation shown below. Notation [......] [. . .] [ ]1 Textual Problem Word(s) lost through damage to the manuscript. Illegible word(s), one group of three spaced dots for each presumed word. Superfluous word(s), often duplicating what immediately precedes; a footnote shows the word(s) as they occur in the manuscript. ] Word(s) omitted by the author that could not be supplied by the editors. Word(s) omitted by the author or lost through damage to the manuscript that are required by grammar or sense, and that could be supplied by the editors. Doubtful reading. Emendation required by grammar or sense; a footnote gives the manuscript reading. Abbreviation expanded by the editors. Letter(s) supplied by the editors. Punctuation supplied by the editors. Textual situation requiring brief explanation. Longer explanations are provided in editorial footnotes, which are printed in italics followed by “ Ed.” (Sri Aurobindo’s footnotes are printed in roman type.)

[?

[word]

[?word] [word]1 w. [word] w[o]rd word[,] [note]

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CONTENTS
Introduction Sapta Chatusthaya Sapta Chatusthaya Outline of the Seven Chatusthayas (Revised Order) Incomplete Notes on the First Chatusthaya Part One Diary Entries 1909 – 1912 17 – 25 June 1909 28 January – 17 February 1911 13 January – 8 February 1912 1 – 25 July 1912 12 October – 26 November 1912 Part Two Record of Yoga 1912 – 1920 26 November – 31 December 1912 1 – 31 January 1913 1 – 14 February 1913 1 and 12 April, 19 and 21 May 1913 4 – 30 June 1913 1 – 11 July 1913 5 – 21 September 1913 22 – 30 September 1913 11 – 23 November 1913 24 November – 2 December 1913 1 – 12 December 1913 12 – 21 December 1913 22 December 1913 – 15 January 1914 12 March – 14 April 1914 15 April – 1 June 1914 10 June – 29 September 1914 117 175 228 240 246 274 287 302 305 324 334 342 353 382 444 484 33 38 47 74 104 3 24 25

CONTENTS

29 – 30 September – 31 December 1914 1 January – 27 February 1915 22 April – 26 August 1915 19 February – 20 March 1916 9 January – 14 February 1917 15 February – 31 March 1917 15 August – 28 September 1917 14 – 28 February 1918 3 – 27 March 1918 20 April – 20 May 1918 21 May – 1 July 1918 24 June – 14 July 1919 15 – 26 July 1919 27 July – 13 August 1919 14 August – 24 September 1919 1 – 29 February 1920 1 March – 10 April 1920 7 – 26 June 1920 17 – 19 October 1920 Part Three Record of Yoga 1926 – 1927 December 1926 – 6 January 1927 7 January – 1 February 1927 7 – 22 April 1927 24 – 31 October 1927 Part Four Materials Written by Sri Aurobindo Related Directly to Record of Yoga, c. 1910 – 1931 Undated Record and Record-related Notes, c. 1910 – 1914 Sortileges of May and June 1912 Undated Notes, c. November 1912 Draft Programme of 3 December 1912

631 779 830 909 919 958 994 1021 1033 1038 1083 1095 1125 1147 1169 1184 1200 1225 1239

1245 1249 1265 1271

1277 1285 1287 1289

CONTENTS

Undated or Partly Dated Script, 1912 – 1913 Sortilege of 15 March [1913] Accounts of 31 May – 15 June 1913 Record Notes, 13 and 15 September 1913 Vedic Experience, 14 and 15 December 1913 Undated Notes, c. 1914 Notes on Images Seen in March 1914 Undated Script, c. 1920 Undated Notes, c. December 1926 Undated Notes, c. January 1927 Notes on Physical Transformation, c. January 1927 Diagrams, c. January 1927 Miscellaneous Notations, c. February – April 1927 Record of Drishti, 30 July 1927 Undated Script, c. 1927 Undated Script, c. 1927 – 1928 Notes on Prophetic Vision, 1929 Diagrams, c. 1931 Undated Script Jottings Part Five Automatic Writing “The Scribblings”, c. 1907 Yogic Sadhan Automatic Writings, c. 1914 (First Set) Automatic Writings, c. 1914 (Second Set) Automatic Writing, c. 1920 Automatic Writings, c. 1920 Appendixes Material from Disciples’ Notebooks Miscellaneous Notes, c. 1914 Sapta Chatusthaya Scribal Version Note on the Texts

1290 1311 1312 1317 1319 1321 1323 1336 1337 1344 1345 1349 1352 1353 1354 1356 1358 1359 1361

1367 1371 1400 1404 1410 1411

1453 1467 1485

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Sir Aurobindo in Pondicherry, c. 1915

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Introduction Sapta Chatusthaya

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SAPTA CHATUSTHAYA

I Shanti-Chatusthaya.

smtA fAE t, sK hA-yEmEt fAE tct y ; \ ; \.
Samata shantih sukham hasyam iti shantichatusthayam. Samata The basis of internal peace is samata, the capacity of receiving with a calm and equal mind all the attacks and appearances of outward things, whether pleasant or unpleasant, ill-fortune and good-fortune, pleasure and pain, honour and ill-repute, praise and blame, friendship and enmity, sinner and saint, or, physically, heat and cold etc. There are two forms of samata, passive and active, samata in reception of the things of the outward world and samata in reaction to them. (1) Passive Passive samata consists of three things

EtEt"odAsFntA nEtErEt smtA.
titiksha, udasinata, natih iti samata Titiksha Titiksha is the bearing firmly of all contacts pleasant or unpleasant, not being overpowered by that which is painful, not being carried away by that which is pleasant. Calmly and firmly to receive both and hold and bear them as one who is stronger, greater, vaster than any attack of the world, is the attitude of titiksha. Udasinata Udasinata is indifference to the dwandwas or dualities; it means literally being seated above, superior to all physical and mental touches. The udasina, free from desire, either does not feel the touch of joy & grief, pleasure and pain, liking and disliking, or he feels them as touching his mind and body, but not himself, he

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Record of Yoga

being different from mind and body and seated above them. Nati Nati is the submission of the soul to the will of God; its acceptance of all touches as His touches, of all experience as His play with the soul of man. Nati may be with titiksha, feeling the sorrow ´ but accepting it as God’s will, or with udasinata, rising superior to it and regarding joy and sorrow equally as God’s working in these lower instruments, or with ananda, receiving everything as the play of Krishna and therefore in itself delightful. The last is the state of the complete Yogin, for by this continual joyous or anandamaya namaskara to God constantly practised we arrive eventually at the entire elimination of grief, pain etc, the entire freedom from the dwandwas, and find the Brahmananda in every smallest, most trivial, most apparently discordant detail of life & experience in this human body. We get rid entirely of fear and suffering; Anan´ dam Brahmano vidvan na bibheti kutaschana. We may have to begin with titiksha and udasinata but it is in this ananda that we must consummate the siddhi of samata. The Yogin receives victory and defeat, success and ill-success, pleasure and pain, honour and disgrace with an equal, a sama ananda, first by buddhi-yoga, separating himself from his habitual mental & nervous reactions & insisting by vichara on the true nature of the experience itself and of his own soul which is secretly anandamaya, full of the sama ananda in all things. He comes to change all the ordinary values of experience; amangala reveals itself to him as mangala, defeat & ill-success as the fulfilment of God’s immediate purpose and a step towards ultimate victory, grief and pain as concealed and perverse forms of pleasure. A stage arrives even, when physical pain itself, the hardest thing for material man to bear, changes its nature in experience and becomes physical ananda; but this is only at the end when this human being, imprisoned in matter, subjected to mind, emerges from his subjection, conquers his mind and delivers himself utterly in his body, realising his true anandamaya self in every part ´ of the adhara.

Sapta Chatusthaya

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(2) Active It is this universal or sama ananda in all experiences which constitutes active samata, and it has three parts or stages,

rs, FEtrAn d iEt svAn d,
Rasah, pritir anandah [iti sarvanandah] ´ Rasa is the appreciative perception of that guna, that aswada, taste and quality which the Ishwara of the lila perceives in each different object of experience (vishaya) and for the enjoyment of which He creates it in the lila. Pritih is the pleasure of the mind in all rasa, pleasant or unpleasant, sweet or bitter. Ananda is the divine bhoga superior to all mental pleasure with which God enjoys the rasa; in ananda the opposition of the dualities entirely ceases. Shanti Only when samata is accomplished, can shanti be perfect in the system. If there is the least disturbance or trouble in the mentality, we may be perfectly sure that there is a disturbance or defect in the samata. For the mind of man is complex and even when in the buddhi we have fixed ourselves entirely in udasinata or nati, there may be revolts, uneasinesses, repinings in other parts. The buddhi, the manas, the heart, the nerves (prana), the very bodily case must be subjected to the law of samata. ´ Shanti may be either a vast passive calm based on udasinata or a vast joyous calm based on nati. The former is apt to associate itself with a tendency to inaction and it is therefore in the latter that our Yoga must culminate. Sukha Sukham is the complete relief & release from duhkha, from vishada, which comes by the fulfilment of samata and shanti. The perfected Yogin has never in himself any touch of sorrow, any tendency of depression, cloud or internal repining and weariness, but is always full of a sattwic light and ease. Hasya Hasyam is the active side of sukham; it consists in an active

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internal state of gladness and cheerfulness which no adverse experience mental or physical can trouble. Its perfection is God’s stamp and seal on the siddhi of the samata. It is in our internal being ´ the image of the smile of Srikrishna playing, balavat, as the eternal balaka and kumara in the garden of the world.

Sapta Chatusthaya
Shakti Chatusthaya

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This may be called the siddhi of the temperament or nature in the lower system, in the internal triloka of mind, life & body, manas, prana, annam. To put it from a higher standpoint, it is the siddhi of the divine Shakti working in these three principles.

vFy fE

XFBAv,

Et fE ct y ; \.

Virya, shakti, chandibhavah, sraddha, iti shaktichatusthayam. Virya The Chaturvarnya By Virya is meant the fundamental swabhavashakti or the energy of the divine temperament expressing itself in the fourfold type of ´ the chaturvarnya, in Brahmanyam, brahmashakti, brahmatejas, in kshatram, kshatrashakti, kshatratejas, in Vaishyaswabhava, shakti and tejas, in Shudraswabhava, shakti and tejas. We must ´ realise that the ancient Aryan Rishis meant by the chaturvarnya not a mere social division, but a recognition of God manifesting Himself in fundamental swabhava, which our bodily distinctions, our social orders are merely an attempt to organise in the symbols of human life, often a confused attempt, often a mere parody and distortion of the divine thing they try to express. Every man has in himself all the four dharmas, but one predominates, in one he is born and that strikes the note of his character and determines the type and cast of all his actions; the rest is subordinated to the dominant type and helps to give it its complement. No Brahmana is a complete Brahmana, unless he has the Kshatratejas in him, the Vaishyashakti and the Shudrashakti, but all these have to serve in him the fullness of his Brahmanyam. God manifests Himself as the four Prajapatis or Manus, the chatwaro manavah of the Gita, & each man is born in the ansha of one of the four; the first characterised by wisdom and largeness, the second by heroism and force, the third by dexterity and enjoyment, the fourth by work and service. The perfected man develops in himself all four capacities and contains at once the god of wisdom & largeness, the god of heroism and force, the god of skill and enjoyment, the god of work & service. Only, one stands dominant and leads and uses the others.

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Brahmatejas

Record of Yoga

AnEl=sA

An kAfo b vc-y -TyEmEt b tj,. } \ { }

Jnanalipsa jnanaprakasho brahmavarchasyam sthairyam iti brahmatejah. Lipsa I give only the dominant qualities of the type in these definitions. The purna Yogin does not reduce his nature to inaction but perfects it and uplifts in order to place it at the service of the Ishwara in His lila. He accepts the jnanalipsa and purifying it of desire turns it into a divine reaching out towards prakasha of knowledge; this divine desireless reaching out of Brahman in personality to Brahman in the vishaya or object, is the new sense which lipsa acquires in the language of the siddha. Jnanaprakasha Jnana includes both the Para and the Apara Vidya, the knowledge of Brahman in Himself and the knowledge of the world; but the Yogin, reversing the order of the worldly mind, seeks to know Brahman first and through Brahman the world. Scientific knowledge, worldly information & instruction are to him secondary objects, not as it is with the ordinary scholar & scientist, his primary aim. Nevertheless these too we must take into our scope and give room to God’s full joy in the world. The methods of the Yogin are also different for he tends more and more to the use of direct vision and the faculties of the vijnana and less and less to intellectual means. The ordinary man studies the object from outside and infers its inner nature from the results of his external study. The Yogin seeks to get inside his object, know it from within & use external study only as a means of confirming his view of the outward action resulting from an already known inner nature. Brahmavarchasya Brahmavarchasya is the force of jnana working from within a man which tends to manifest the divine light, the divine power, the divine qualities in the human being.

Sapta Chatusthaya

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Sthairya Sthairyam is the capacity of fixity in jnana; the man who is sthira is able to hold the light and power that enters into him without stumbling or being dazzled and blinded by the shock and to receive & express the divine gunas in himself without being carried away by them & subjected to the blind, rushing stream of Prakriti. He has the dharanasamarthyam & does not, from incapacity of the ´ adhara, lose or spill these things as they enter into him. Kshatratejas

aBy sAhs yfoEl=sA(m AGEt "/tj,. \ \
Abhayam, sahasam, yasholipsa, atmaslagha, iti kshatratejah. Abhaya & Sahasa Abhayam is the passive freedom from fear which with a bold calmness meets and receives every menace of danger and shock of misfortune. Sahasam is the active courage and daring which shrinks from no enterprise however difficult or perilous and cannot be dismayed or depressed either by the strength or the success of the opposing forces. Yashas By yashas is meant victory, success and power. Although the Kshatriya must be ready to face and accept defeat, disaster and suffering, yet his objective, the thing towards which he moves, is yashas. He enters the field to conquer, not to suffer. Suffering is only a means towards victory. Here again the reaching out, the lipsa must come to be free from desire & consist in the divine reaching out of God within to His self-fulfilment as the Kshatriya. Therefore the Kshatriya must manifest in himself the nature of the Brahmin, jnana & sthairyam, since without knowledge in some form desire cannot perish out of the system. Atmaslagha ´ ´ Atmaslagha in the unpurified Kshatriya is pride, self-confidence & the knowledge of his own might. Without these qualities the Kshatriya becomes deficient in force & fails to effect himself in type & action. But with purification it becomes no longer the slagha

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of the aham, but the slagha of the Atman, the divine Self within rejoicing in the shakti of God and its greatness and its power as it pours itself out in battle and action through the human adhara. Vaishyashakti

dAn &yy, kOfl BogEl=sEt v yfE ,. \ \ {
Danam, vyayah, kaushalam, bhogalipsa, iti Vaishyashaktih. ´ Dana & pratidana are the especial dharma of the Vaishya; his nature is the nature of the lover who gives and seeks; he pours himself out on the world in order to get back what he has given increased a hundredfold. Vyaya is his capacity to spend freely for this purpose without any mean and self-defeating miserliness in the giving. Kaushalam is the dexterity & skill which is able so to arrange the means, the equipment, the action as to produce the greatest results possible & the best arranged results. Law, arrangement, suiting of means to ends, of expenditure to return, are the joy of the Vaishya. Bhoga is his object; possession & enjoyment, not merely of physical things, but all enjoyment, enjoyment of knowledge, of power, of self-giving, of service, comes within its scope. The Vaishya, purified and liberated, becomes the supreme giver and lover & enjoyer, Vishnu’s ansha preserving & making the most of the world. He is the Vishnushakti, as the Brahmana is the Shivashakti & the Kshatriya the Rudrashakti. Shudrashakti

kAm, m, dA-yEl=sA(msmpZEmEt fdfE ,.
Kamah, premah, dasyalipsa atmasamarpanam iti Shudrashaktih. The Shudra is God descending entirely into the lower world and its nature, giving himself up entirely for the working out of God’s lila in Matter & in the material world. From this standpoint he is the greatest of the four shaktis, because his nature goes direct towards complete atmasamarpana; but the Shudra bound has cut himself off from knowledge, power and skill & lost himself in the tamoguna. He has to recover the Brahmana, Kshatriya & Vaishya in himself and give them up to the service of God, of man, of all beings. The principle of kamah or desire in him must change from

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the seeking after physical well-being, and self-indulgence to the joy of God manifest in matter. The principle of prema must find itself and fulfil itself in dasyalipsa and atmasamarpana, in the surrender of himself to God and to God in man and the selfless service of God and of God in man. The Shudra is the master-spirit of the Kali, as is the Vaishya of the Dwapara, the Kshatriya of the Treta and the Brahmana of the Satya. Shakti Shakti is that perfection of the different parts of the system which enables them to do their work freely and perfectly. Dehashakti

mh vboDo bl AGA lGtA DArZsAmLyEmEt dhfE ,. ;
Mahattwabodho, balaslagha, laghuta, dharanasamarthyam iti dehashaktih. The body is the pratistha in this material universe; for the working out of the divine lila on earth it is necessary that it should have especially the dharanasamarthyam or power of sustaining the full stream of force, of ananda, of widening knowledge & being which descends into mind and prana and the vital and bodily functions with the progress of the siddhi. If the body is unfit, the system is unable to hold these things perfectly. In extreme cases the physical brain is so disturbed by the shock from above as to lead to madness, but this is only in entirely unfit & impure adharas or when Kali descends angrily & violently avenging the attempt of the Asura to seize on her and force her to serve his foul & impure desires. Ordinarily, the incapacity of the body, the nervous system and the physical brain shows itself in slowness of progress, in slight derangements and ailments, in unsteady hold of the siddhi which comes & slips away, works & is spilled out. Dharanasamarthya comes by purification of the mind, prana and body; full siddhi depends upon full shuddhi. Pranashakti

pZtA s tA smtA BogsAmLyEmEt AZfE ,.
Purnata, prasannata, samata, bhogasamarthyam, iti pranashaktih.

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When in the physical sensations we are conscious of a full and steady vital force which is clear and glad and bright and undisturbed by any mental or physical shock, then there is the siddhi of the prana, the vital or nervous system. Then we become fit for whatever bhoga God imposes on the mind and body. Chittashakti

E `DtA tj, AGA kSyAn

A msAmLyEmEt Ec fE ,.

Snigdhata, tejahslagha, kalyanasraddha, premasamarthyam, iti chittashaktih. These are the signs of chittashuddhi & shakti of the chitta or emotional parts of the antahkarana. The wider and more universal the capacity for love, a love self-sufficient and undisturbed by want or craving or disappointment and the more fixed the faith in God and the joy in all things as mangalam, the greater becomes the divine force in the chitta. Buddhishakti

Evf tA kAfo EvEc/boD, AnDArZsAmLyEmEt bE fE ,. ; ;
Vishuddhata, prakasha, vichitrabodha, jnanadharanasamarthyam iti buddhishaktih. Manas & Buddhi need not be considered separately as these elements of power apply both to the sixfold indriya and the thoughtpower in the mind. Their meaning is clear. For the full sense of vishuddhata, refer to the explanation of shuddhi in the seventh chatusthaya. Chandibhava Chandibhavah is the force of Kali manifest in the temperament.1 Sraddha Sraddha is necessary in two things:

f A BgvEt cEt \
1 The detailed description of this power is deferred.

A.

Shaktyam Bhagawati cha, iti sraddha.

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There must be faith in the love & wisdom of God fulfilling Himself through us, fulfilling the Yogasiddhi, fulfilling our life work, working out all for our good even when it is apparently veiled in evil; and there must be faith in the power of the Shakti ´ manifested by Him in this adhara to sustain, work out and fulfil the divine knowledge, power & joy in the Yoga and in the life. Without sraddha there is no shakti; imperfect sraddha means imperfect shakti. Imperfection may be either in the force of the faith or in its illumination. It is sufficient at first to have full force of the faith, for we cannot from the beginning of the Yoga have full illumination. Then, however we err & stumble, our force of faith will sustain us. When we cannot see, we shall know that God withholds the light, imposing on us error as a step towards knowledge, just as He imposes on us defeat as a step towards victory.

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Record of Yoga
Vijnanachatusthaya

Siddhis Siddhis, their justification, dangers and use. The two first chatusthayas of the adhara have reference mainly to the central principle of man’s existence, the antahkarana; but there is one superior faculty and one inferior instrument which have each its peculiar siddhi, the vijnana or supraintellectual faculty and the body. The siddhi of the vijnana and the siddhi of the body belong both of them to that range of experience and of divine fulfilment which are abnormal to the present state of humanity. These are called specially siddhis, because of their abnormal nature[,] rarity and difficulty; they are denied by the sceptic and discouraged by the saint. The sceptic disbelieves in them and holds them to be impostures, fables or hallucinations, as a clever animal might disbelieve in the reasoning powers of man. The saint discourages them because they seem to him to lead away from God; he shuns them just as he shuns the riches, power & attainments of this world, and for the same reason. We need not shun them and cannot shun them, because God is sought by us in His world-fulfilment as well as apart from the world and in the world these are the riches of His power and knowledge which we cannot avoid, once we dwell in Him perceiving and sharing His nature. Indeed, there is a stage reached by the Yogin, when, unless he avoids all action in the world, he can no more avoid the use of the siddhis of power and knowledge than an ordinary man can avoid eating and breathing unless he wishes to leave his body; for these things are the natural action of the vijnana, the plane of ideal consciousness, to which he is rising, just as mental activity and physical motion are the natural action of man’s ordinary life. All the ancient Rishis used these powers, all great Avatars and Yogins and vibhutis from Christ to Ramakrishna have used them; nor is there any great man with the divine power at all manifest in him who does not use them continually in an imperfect form without knowing clearly what are these supreme faculties that he is employing. If nothing else, he uses the powers of intuition & inspiration, the power of ishita which brings him

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the opportunities he needs and the means which make these opportunities fruitful and the power of vyapti by which his thoughts go darting & flashing through the world & creating unexpected waves of tendency both around him and at a distance. We need no more avoid the use of these things than a poet should avoid the use of his poetical genius which is also a siddhi unattainable by ordinary men or an artist renounce the use of his pencil. At the same time there is a justification for the denial of the sceptic and the renunciation by the saint, & of this justification we must take note. The saint renounces because when these siddhis show themselves fragmentarily in a weak adhara dominated by egoism, the egoism becomes enormously enhanced, the ignorant sadhaka thinking that he is the possessor & creator of these abnormal powers and a very great man indeed, (just as we find an abnormal egoism very frequent in the small poet and the half artist, for those who have a really great power, know well enough that the power is not theirs but a gift from God & feel that the power of God is using them & not they ´ the power); so the sadhaka, misled by ahankara goes running after these powers for their own sake and leaves following after God. The denial of the sceptic is justified by the credulity of ordinary men who regard these things as miracles & invent them where they do not exist, and by the weakness & egoism of the sadhakas themselves and of many who are not sadhakas; for if they catch even a glimpse of these things in themselves or others, they exaggerate, puff, distort & build around some petty & imperfect experiences all sorts of jargon, mysticism, charlatanism & bujruki of all kinds which are an offence & a stumbling block to the world. We must therefore keep in view very strictly certain fixed principles; 1. That these powers are not miraculous, but powers of Nature, which manifest of themselves as soon as the vijnanapadma in us begins to open, & are no more a cause for bragging & vanity than the power of eating & breathing or anything else that is Nature’s. 2. That they can manifest fully only when we leave ego and offer up our petty separate being in the vastness of God’s being. 3 That when they manifest in the unpurified state, they are a dangerous ordeal to which God subjects us and we can only pass through it safely by keeping our minds clear of vanity, pride,

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selfishness and by remembering continually that they are His gifts and not our acquirements. 4. That these powers are not to be pursued for their own sake, but developed or allowed to develop as part of the flower of divine perfection which is by God’s grace blossoming out in us. Subject to these cautions, we have not to reject these powers when they come but accept them, to be used in us by God for His own purposes and not by us for ours, to be poured out by vyapti on humanity and not kept for our own use & pride. Vijnana

An E/kAldE r EsE , smAEDErEt Ev Anct ym. \ ; ^
Jnanam, trikaldrishtir, ashtasiddhih, samadhir, iti vijnanachatusthayam. Jnana By jnana is meant that power of direct and divine knowledge which works independently of the intellect & senses or uses them only as subordinate assistants. It perceives the things that are hidden from the ordinary man, helps us to cease seeing the world in the terms of our sense experiences and enables us to become sensitive to the great unseen forces, powers, impulses & tendencies which stand behind our material life and determine and govern it. To jnana the whole machinery of the world reveals itself in its hidden principles; the nature of Purusha, the workings of Prakriti, the principles of our being, God’s purpose in His world-workings, the harmony of His gunas, Brahman, Iswara, Atman, man & beast & object, idea & name and form, reality & relation, all these show themselves to the eye that God has illuminated with the sun of His knowledge, ´ ´ jnanadipena bhaswata.

s(y-y dE , ; Et, -mEt, EtboD iEt Anm. ^ v t kmEZ c s(yDm ev Anm. ; ^
Jnana is of three kinds, jnana of thought, jnana of experience, (realisation or pratibodha) and jnana of action or satyadharma. Jnana of thought consists of three powers,

Sapta Chatusthaya
1. Drishti, revelation or swayamprakasha 2. Sruti, inspiration. 1 Intuition 3. Smriti, consisting of > 2 Viveka.

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Drishti Drishti is the faculty by which the ancient Rishis saw the truth of Veda, the direct vision of the truth without the need of observation of the object, reasoning, evidence, imagination, memory or any other of the faculties of the intellect. It is as when a man sees an object and knows what it is, even if, sometimes, he cannot put a name on it; it is pratyakshadarsana of the satyam. Sruti Sruti is the faculty by which we perceive as in a flash the truth hidden in a form of thought or in an object presented to our knowledge or in the word by which the thing is revealed. It is that faculty by which the meaning of the mantra dawns on the mind or on the being of the sadhaka, although when he first heard it, he did not know its meaning nor was it explained to him. It is as when a man hears the name of a thing and by the name itself, without seeing the thing, comes to know its nature. A special power of sruti is the revelation of truth through the right & perfect vak in the thought. Smriti Smriti is the faculty by which true knowledge hidden in the mind reveals itself to the judgment and is recognised at once as the truth. It is as when a man has forgotten something he knew to be the fact, but remembers it the moment it is mentioned to him. Intuition & viveka Intuition is the power which distinguishes the truth and suggests at once the right reasons for its being the truth; viveka the power which makes at once the necessary limitations and distinctions & prevents intellectual error from creeping in or an imperfect truth from being taken for the whole satyam. The importance of viveka for the purposes of man’s progress in his present stage, is supreme. At present in the greatest men the

18

Record of Yoga

powers of the vijnana act not in their own power, place & nature, but in the intellect; as helpers of the intellect & occasional guides. Directly we get an intuition or revelation, the intellect, memory, imagination, logical faculty seize hold of it & begin to disguise it in a garb of mingled truth & error, bringing down truth to the level of the nature, sanskaras and preferences of a man instead of purifying & elevating his nature & judgments to the level of the truth. Without viveka, these powers are as dangerous to man as they are helpful. The light they give is brighter than the light of the intellect, but the shadow which the intellect creates around them is often murkier than the mist of ignorance which surrounds ordinary intellectual knowledge. Thus men who use these powers ignorantly, often stumble much more than those who walk by the clear though limited light of the intellect. When these powers begin to work in us, we must be dhira and sthira and not be led away by our enthusiasm; we must give time for the viveka to seize on our thoughts & intuitions, arrange them, separate their intellectual from their vijnanamaya elements, correct their false extensions, false limitations, misapplications & assign them their right application, right extension, right limitation, make, in the image of ´ the Upanishads, the vyuha or just marshalling of the rays of the sun of knowledge, suryasya rashmayah. Knowledge is not for the hasty mind but only for the dhira, who can sit long accumulating & arranging his store and does not rush away with fragments like a crow darting off with the first morsel of food on which it can seize. Realisation Realisation or jnana of experience is the perception of things through bhava, bhava of being or Sat, realising the truths of being, bhava of Chit or knowledge, realising the truths of thought, bhava of tapas or force, realising the truths of force & action, bhava of love or ananda realising the truths of emotion & sensation and bliss. Satyadharma Satyadharma is the carrying out of the jnana in bhava and action.

Sapta Chatusthaya

19

Trikaladrishti Trikaldrishti is a special faculty of jnana by which that general power is applied to the actuality of things, their details of event, tendency etc in the past, present & future of the world as it exists, has existed & will exist in Time. It deals with particular fact, just as jnana deals with general truth. Trikaldrishti works in several ways; 1. Directly, without a means or excuse, by drishti, sruti & smriti. 2. By dwelling in concentration on the object, that process which Patanjali calls sanyama on the object, until the mind in observer & observed becoming one, we know what the object contains, whether past, present or future, just as we can know the contents of our own being. 3. By using as a means some external sign or some indicative science, such as samudrik, astrology, augury etc. These sciences are worth little, if not used by the higher vijnanamaya faculties; for the signs they use, are mostly indications of tendencies and to distinguish perfectly tendencies of possibility from actual eventualities cannot be done by following written shastra or by rule of thumb. 4. By the two powers of vyapti & prakamya which constitute what the Europeans call telepathy. Ashtasiddhi

&yAE , AkAMym ymFEftA vEftA mEhmA lEGmAEZm(y EsE ,. {
Vyaptih, prakamyam, aishwaryam, ishita, vashita, mahima, laghima, anima, iti ashtasiddhih. Ashtasiddhi is of three orders, 1. Two siddhis of knowledge, vyapti and prakamya 2 Three siddhis of power, aishwarya, ishita, vashita. 3 Three siddhis of the body, mahima, laghima, anima. Prakamya By prakamya is meant the full prakasha of the senses and the manas, by which they surpass the ordinary limits of the body and become aware by sight[,] hearing, touch or, more usually and more easily, by mental sensation and awareness

20

Record of Yoga

1. Of objects, scenes & events at a distance or hidden from the normal operation of the mind & senses. 2. Of objects, scenes & events belonging to other planes of existence. 3 Of objects, etc belonging to the past or future the images of which are contained in the object of our study. 4. Of the present states of mind, feeling, sensation etc of others or of their particular thoughts, feelings & sensations; or of such states or particular thoughts etc which they have had in the past & of which the impression remains in the chitta record or which they will have in the future & of which the image is already prepared in the prescient parts of the chitta. Vyapti To each form of prakamya there is a corresponding form of vyapti, ie reception or communication. By prakamya, for instance, we can have the perception of another’s feelings; by vyapti these feelings are felt striking on our own consciousness or ours are thrown into another. Prakamya is the sight of one looking from a distance & seeing an object; vyapti is the sensation of that object coming towards us or into contact with us. It is possible by vyapti to communicate anything we have in our systems, thought, feeling, power, etc, to another and if he is able to seize and hold it, he can make it his own & use it. This can be done either by a sort of physical throwing of the thing in us into the other or by a will upon the Swabhava compelling it to effect the transfer. The teacher & the guru habitually use this power of vyapti which is far more effective than speech or writing but all men use or suffer it unconsciously. For every thought, feeling, sensation or other movement of consciousness in us creates a wave or current which carries it out into the world-consciousness around and there it enters into any adhara which is able and allowed to receive it. Half at least of our habitual thoughts and feelings are such unconscious borrowings. Aishwarya Aishwarya is effectiveness of the Will acting on object or event without the aid of physical means. It may work

Sapta Chatusthaya

21

1, by pressure or tapas of the chaitanya straight on the object that has to be affected 2, by pressure or tapas of chaitanya on the Prakriti (either the general world-Prakriti or Prakriti in the object itself) to bring about directly the result intended 3, by pressure on the Prakriti to bring about circumstances which will compel indirectly the result intended. 4, without pressure by mere thought that is will, the ajna or ajnanam of the Ishwara which Prakriti automatically obeys. The last is the highest power of Aishwarya and its supreme siddhi; for here Chit & Tapas become one as in the Will of God Himself. Ishita Ishita is the same effectiveness of the will acting not as a command or through the thought, by ajnanam, but through the heart or temperament (chitta) in a perception of need or pure lipsa. Whatever the lipsa reaches out towards or even needs without conscious knowledge of the need, comes of itself to the man who possesses Ishita. Ishita also expresses itself either by pressure on the object or Prakriti or by simple perception automatically effective of its aim. The last is again the highest power of Ishita and its supreme siddhi. Vashita Vashita is the control of the object in its nature so that it is submissive to the spoken word, receptive of the thought conveyed or sensitive & effective of the action suggested. Vashita acts automatically through established control of one nature by another, or by the pouring of natural force into the word, thought or suggestion of action so as to produce an effect on the nature of others. The latter is the lower & ordinary siddhi, the former the supreme or entirely divine siddhi. Vyapti is one of the chief agents of Vashita. The Conditions of Power It should be noted that none of the siddhis of power can act perfectly or freely so long as there is impurity of the chitta, egoism in the thought and temperament or domination of desire in the use

22

Record of Yoga

of the siddhi. Under such circumstances there may be occasional use & irregular effectivity of the power, a thing not worth having in itself, but useful only in training the mind to give up its own sanskaras & habitual processes & accept the activity of the vijnanamayi shakti; or there may be a regular & effective use of limited powers by fixed Tantric processes (kriyas). The latter should be shunned by the sadhakas of the purna Yoga. The Conditions of Jnana It should also be noted that perfect jnana and trikaldrishti are only possible by complete shuddhi of the antahkarana, especially the exclusion of desire and vishuddhi of the buddhi, absolute passivity of the manas and, finally, perfected action of the powers of the vijnana. An imperfect & irregular action of these higher powers is always possible & is possessed obscurely by many who are not Yogins or sadhakas. Physical Siddhis The physical powers, Mahima[,] Laghima, Anima, need not be considered at present, as, although belonging to the dharma of the vijnana, they act in the body and are strictly part of the physical siddhi. Samadhi Samadhi is the power by dwelling fixedly of the chaitanya on its object to extend the range of knowledge & consciousness through all the three states of waking, sleep & dream, to the realisation of those tattwas of the Brahman to which the ordinary waking consciousness is blind and to the experience, either in reflected images or in the things themselves, of other worlds and planes of consciousness than the material earth or this waking physical consciousness. The consideration of Samadhi may also be postponed for the present.

Sapta Chatusthaya
Sharira chatusthaya.

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Sharirasiddhi The sharirachatusthaya, likewise, need not be at present explained. Its four constituents are named below

aAro`ym(TApnA sO dy EvEvDAn d iEt frFrct ym. ; ; ^
Arogyam, utthapana, saundaryam, vividhananda iti sharirachatushtayam. The three general chatushtayas These are the four chatusthayas of the Adhara-siddhi. In addition there are three general chatushtayas 5. Karmachatusthaya or Lilachatusthaya

k Z, kAlF kAm, kmEt kmct y ; \.
Krishnah, Kali, kamah, karma iti karmachatushtayam. 6. Brahmachatushtaya

svmn t \

AnmAn d b Et b ct ym. \ } } ; ^

Sarvam Anantam Jnanam Anandam Brahma, iti Brahmachatushtayam. 7. Yoga chatushtaya or Sansiddhi chatushtaya.

fE mE BE , EsE ErEt yogct ym. ; ; ; ; ^
Shuddhir, muktir, bhuktih, siddhir, iti yogachatushtayam. The last or seventh is at once the means, the sum and the completion of all the rest. Its explanation is essential to the full understanding of the others and will be separately treated.

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OUTLINE OF THE SEVEN CHATUSTHAYAS (REVISED ORDER)

Yoganga Sapta Chatusthaya 1. Siddhichatusthaya Shuddhi, Mukti, Bhukti, Siddhi. 2. Brahma Chatusthaya Sarvam Anantam Jnanam Anandam Brahma. 3. Karma Chatusthaya Krishna, Kali, Karma, Kama 4. Shanti Chatusthaya Samata, Shanti, Sukha, Hasya (Atmaprasada) 5. Shakti Chatusthaya Virya, Shakti, Chandibhava, Sraddha. 6. Vijnana Chatusthaya Jnana, Trikaladrishti, Ashtasiddhi, Samadhi 7. Sharira Chatusthaya Arogya, Utthapana, Saundarya, Vividhananda

25

INCOMPLETE NOTES ON THE FIRST CHATUSTHAYA

Shanti Chatusthaya 1. Samata is either negative or positive Negative Titiksha, Udasinata, Nati. Positive Sama rasa, Sama bhoga, Sama Ananda. Negative Samata Titiksha. The power to bear steadily & calmly all sparshas without any reaction in the centre of the being, whether they are pleasant or painful. The mind or body may desire or suffer, but the observing Purusha remains unattracted and unshaken, observing only as Sakshi and as Ishwara holding the system firmly together & calmly willing the passing of the dwandwas. It does not crave for or demand the pleasure. It does not reject the pain. Even when pleasure or pain are excessive, it wills that the mind and body should not shrink from or repel them, but bear firmly. It deals in the same way with all dwandwas, hunger & thirst, heat & cold, health & disease, failure & success, honour and obloquy etc. It neither welcomes & rejoices, nor grieves & avoids. It gets rid of all jugupsa, fear, shrinking, recoil, sorrow, depression etc, ie all the means by which Nature (bhutaprakriti) warns us [against]1 & tries to protect from all that is hostile. It does not encourage them, nor does it necessarily interfere with such means as may be necessary to get rid of the adverse touches; nor does it reject physically, except as a temporary discipline, the pleasant touches; but inwardly it presents an equal front of endurance to all. The result is udasinata or indifference.

1 MS again

26

Record of Yoga

Udasinata Indifference may be of four kinds, tamasic, rajasic, sattwic & trigunatita. Tamasic indifference is associated with vairagya, disgust, disappointment, weariness of effort, unwillingness to make an effort. It is not really true udasinata, for it tries to avoid all as equally a cause of suffering, directly or indirectly; it is a generalisation of jugupsa and does not come from titiksha, but from its opposite. It is sometimes called rajasic, because although its nature is tamasic, its cause is rajasic, the disappointment of desire. Tamasic udasinata is useful to the Vairagi who wishes to get rid of the world by any means, but to the striver after perfection it is a stumbling-block. Its only use is to discourage the persistent rajoguna, and when it comes, it has to be admitted for that purpose. But it does almost as much harm as good, & so long as we cannot do without it, our progress is likely to be slow, a series of oscillations between rajasic eagerness and tamasic weariness born of disappointment, with tamasic udasinata as an occasional release from the wear & tear of these opposites. To rest finally in tamasic udasinata is fatal to perfection. Rajasic udasinata is indifference enforced by effort, sustained by resolution, habitualised by long self-discipline. It is the indifference of the moral hero, of the stoic. This is more helpful than the tamasic, but if persisted in, has a hardening and narrowing effect on the soul which diminishes in flexibility & in capacity for delight. Rajasic udasinata if used, must always be surmounted. It is an instrument which may easily become an obstacle. Sattwic udasinata is indifference born of knowledge. It comes with the perception of the world either as an illusion or a play and of all things as being equal in the Brahman. It is calm, luminous, free from effort, tolerant of all things, smilingly indifferent to all happenings, careful to reject rajasic & tamasic reactions. Sattwic indifference is a great help and a stage which is almost unavoidable. But it has its limitations. It stands apart from the world and is a preparation for moksha, for the withdrawal from the Lila. It is unsuitable as a final resting place for the sadhak of perfection. Trigunatita udasinata is that which takes all things alike, making no difference between sattwic, rajasic & tamasic reactions, but

Incomplete Notes on the First Chatusthaya

27

holding in soul aloof from all these movements & all the dwandwas, observing them first with an absolute impartiality & by constant refusal to participate in them getting rid of them out of the mind & the prana. It neither rejoices nor grieves at their coming & going, na sochati, na nandate. It regards all these things as the workings of Prakriti & their causes as the will of the Ishwara. This udasinata is the preparation for the third element of [samata],2 nati. Nati. Nati is an equal submission to the will of the Ishwara. It regards all things as that will expressing itself and refuses to grieve or revolt inwardly at anything because it is hurt in its egoistic desires, opinions, preferences etc. Its whole attitude is based on the perception of God in all things & happenings. It accepts pleasure & pain, health & disease, bad fortune & good fortune, honour & disgrace, praise & blame, action & inaction, failure & victory; but attaches itself to none of them. Nati is not a tamasic acquiescence in inaction, a subjection to failure, an indifference to life. That is tamasic udasinata. Nati is active; it accepts life & effort as part of God’s will & His being, but it is prepared equally for all results. It has no longing for fruits, but works for the results pointed out to it as kartavya karma without rajasic straining or tamasic indifference. Shanti Shanti The fullness of negative samata is measured by the firm fixity of Shanti in the whole being. If there is an absolute calm or serenity in the heart & prana, no reactions of trouble, disturbance, yearning, grief, depression etc, then we may be sure that negative samata is complete. If there is any such disturbance, then it is a sign that there is some imperfection of titiksha, of udasinata or of nati. This imperfection may not be in the centre of the being, but only in its outer parts. There will then be a fixed calm in the centre, but some disturbance on the surface. These superficial disturbances may even be violent & veil the inner established shanti, but it always reemerges. Afterwards the disturbance becomes more & more thin
2 MS udasinata ´

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Record of Yoga

in its density & feeble in its force. It ends in an occasional depression of the force & courage & faith & joy in the soul, negative & often without apparent cause, & then disappears entirely. Negative samata & shanti are the necessary preparation of positive samata and ananda. Without this foundation ananda is always liable to be uncertain in its duration & imperfect in its even fullness. Therefore all these things endurance of all contacts, indifference to all dualities, submission to all movements of the divine Will, perfect inner peace and tranquillity are the first step in perfection. Negative samata & shanti are the result of shuddhi & the condition of mukti Positive Samata. On the basis of Nati we proceed to the positive Samata, ie to say, to Sama Ananda. Its foundation is the Atmajnana or Brahmajnana by which we perceive the whole universe as a perception of one Being that manifests itself in multitudinous forms and activities. This One is therefore the one Self of all beings, my Self as well as the self of all others, friend and enemy, saint and sinner, man, bird and beast, tree & stone, and all things in the manifestation are the forms and activities of my Self. Moreover, this Self is again the Lord of the Cosmos, the Purushottama, the divine Vishnu, Shiva or Krishna, of whom every individual soul is a conscious centre, aware of its unity with Him in being and also of its difference in the universe; and the manifestation is a Lila or play of the Lord who is in His being all delight; the play, too, therefore, is not only a play of Existence and Consciousness, but also a play of delight. It is the dualities born of ego-sense in the heart, mind & body which creates grief and pain. We have to unite ourselves with this Self, Lord & One & with all things in Him, viewing them as our self, in order to get rid of pain & enjoy the divine Ananda. But, first, it is necessary that we should accept without revolt the Lila equally in all its details & happenings. This comes by Nati. Titiksha is the attitude of equal acceptance by the sense-mind & body, udasinata the attitude of equal acceptance by mind & heart, Nati the attitude

Incomplete Notes on the First Chatusthaya

29

of equal acceptance by the soul. The soul accepts all things as the play of the all-Blissful Lord, the Will of the supreme self and Ishwara. It accepts action also & the results of action, without being attached to them. But, though not attached, it must learn to take delight in all things even as the Lord takes delight in them. The first delight is that of the Sakshi or Witness, who looking upon the whole action of the universe & even his own action like one who is watching a play or a drama, takes the rasa or taste of the whole thing by the intellect, the sense and the aesthetic faculties. All things, all events are the manifestation of certain gunas or qualities in universal Being; God is Ananta guna, Infinite Qualities. The rose is a manifestation of form, colour, odour & other less obvious qualities, each stamped with a particular form of the rasa, divine Delight.

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31

Part One Diary Entries 1909 – 1912

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33

17 – 25 JUNE 1909

17 Thursday. Started (Amavasya Tryasparsha) for Barisal. The Amavasya is Kali’s day, so favourable to me. The Tryasparsha is the moment destined for a great advance in my Yoga. The ahankara was finally removed. Only faint remnants of it left. J. entered, but did not make herself manifest till next day. In train to Khulna. Small Sun in centre of brilliant Swarupa 18 Friday. On steamer to Barisal. Tratak of Sun. Blue sukshma image of sun elliptical in shape. Pattern of bloodred curves on yellowish background. Violet sword. Bloodred sword. Voice rises from chitta into brain. Kamananda by self, also , also for a moment by mere thought, developed in head only. The others pervade body, last some seconds. Vaidyuta manava bust seen also Chandra (small) filled with vidyut. Body held & moved, the hold always there, not always noticed. Vidyunmandal. Sparks of lightning (vijas). Background red, bloodred or brownish red. Sun dark with broad golden rim. Golden-red scimitar (sattwa-rajas). Realisation of Vasudeva. Vijas of agni, jala, prithivi outside continually seen. Chaya Purusha, bust. Swarupa in red. U.R. exercise with kamananda. Long rope of prithivi, brilliant & coiling, in clouds of vayu. Brilliant rose. Kali blue black bust crowned with sun = Shakti with awakened buddhi (not ugra, simply outline). Savikalpa, Savichara & Avichara Samadhi, brief but very deep in spite of loud noise at ear. Exposure to sharp cold wind, no feeling of cold; to strong sun, only feeling of pleasant warmth. Mass of thick pale green. Sarup dhyan, antardarshi. Face of Shah Alum. Face of Kumudini. Kamananda from feeling (being startled) slight but pervasive. Basket of grapes on cotton, lid off

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Record of Yoga

to one side. Swapnavastha (imagination playing in Samadhi as in dream[)]. Glass jug with napkin on top. K. Nil Surya with blue black rays. Namadrishta, 1. Tejonama. 2. bill with rose red letters. 3 ordinary black letter. Writing not coherent or noteworthy all print. Open doors and wall behind. Kitten at Namasi’s. Newspaper, probably weekly B.M. [Bande Mataram] Written account. Handwriting some words & forms deciphered. Piece of needlework. Handwriting, deciphered most, not remembered. Golden background in Samadhi. Talked to UW in Samadhi. To someone else, politics. Pang in foot immediately reproduced in face proves nervous current. Namadrishti. Typewritten deciphered coherent, but not remembered. Tennis-racket, dark and soiled. Given food in Samadhi, ruti & chutney. Face of K. Bh. Dark clouded sky with sun & strong light in clouds. Deep dark thick rose-red. Woods with white low railing outside, wooden. Sampatrai’s face in outline. Namasi (pale chayamay) with cup in hand. Long wooden bench. Electric shock moving leg. Sukshma image of network of chair in front of me. Two unknown or unremembered faces.. Rough adhardrishti. Boy wearing a turban stooping over something he stirs with his finger indistinct. Aswini Dutt down to waist, features obscured. Bowl full of vegetables, moving. Most of motions involuntary at bath. Partial utthapana; raised violently up & floating on surface of water with palms for support. Saw wind very clearly against light clouds under thick dark ones and a pillar of cloudy moisture. One strong current blew very violently from right with whirls, eddies & upward and downward pourings; another very slight seemed to come from left & behind. At this time there was a strong wind and rain threatening. Afternoon. All liberty of bodily movement being steadily taken away. Second voice in brain. Sri K.’s voice once in heart. “I come to slay.” First voice sometimes rises from heart still to take its place in brain. First has personality, second none as yet. Night. Bhava of Avesh in steamer shaking body; also in Kalimandir and on way to lodging. Swarupa bright star on dark background. Thin Nil triangle with very sharp apex like old Hindu pinnacle, a bright golden line in the middle. River scenes Thickly

17 – 25 June 1909

35

wooded bank. Bright stream with islands. Padma wide flowing covered with boats. A terraced green bank with steps in middle. Namadrishti of many kinds. Short sentences deciphered & remembered. Felt the Presence in the Kalimandir Image today. J’s prophecy about Barisal. 19 Saturday. Feet of a woman, long & slender. Deep green antah. Tank with man on haunches in front of big shrub. UR. in afternoon. Speech from chitta. Voice insisting on images of kama depicting future action. All relics of fear, disgust, dislike, hesitation rapidly disappearing. Doubt checked, suspension of judgment. Movement of limbs felt always to be alien except in ordinary motions of walking when there is knowledge without upalabdhi. 20 Sunday. Unknown face. Bright yellow outside. Road on bank of stream. Adhar Drishti in trees imperfect but beyond rough stage. The grotesque still predominates. UR. Adhar Drishti much finer on wall. 21 Monday. Warder Masson in boat with another. Little boy’s face with beautiful spiritual expression. Girl’s face, eyes winking violently. Adhardrishti on wall (figure good but not in detail). Training of heart in progress, of mind resumed. Part of small steamer. UR at night. B. trained, silent. J begins. Meghagarjan active since Amavasya. Prophecies of future, but with appeal to reason. Suggestions for practical work begin. 22 Tuesday. Adhardrishti. (Tank with rocks & trees on one side reflected in water, also clouds. Small lake. Figures less rough but details still unexpressed.[)] Antardrishti of stool with circular patch in middle.

36

Record of Yoga

23 Wednesday. Barisal boy Water in bowl. Kettle boiling against Kamananda large fire. Very big & brilliant fire in motion. Touch on body causes more & more ananda. 24 Thursday. Tejorekha of woman’s figure n. Girl’s arm with bracelet. Speech of J continues consecutively in swapnavastha. Prophecies definite for six months. Prison grating. Crowd with one face close & vivid. Sukshma touches on feet frequent first in swapnavastha, then in jagrad. UR Faces & figures frequent. Bedstead on matted floor. Chairs like those in S [Shampukur] office. Dark, thick cross. Namadrishtis. Luminous space developing with chayas. Chayamay of mountainpeaks. Bow of colour, deep red, blue & an exquisite violet-pink. . Face of Upen Sen of Tejorekha of bare arm, of leg lifted up Barisal. Figure of boy rushing on another, catching round shoulders & ankles & lifting up in his arms. Food. Figure of boy putting down vegetable with some wooden instrument. A crowd of Indians sitting; face of Sudhir. A crowd, one figure conspicuous with khaki cap Indian sannyasi with strong face in geruya. Another crowd, my own face, Aswini Babu’s. Mah[o]medan boy pulling a Hindu back; then they stand released. European with a face like Roubey’s. .. UR. en [evening] Heavy sleep full of dreams. Tratak of Sun. After first gaze saw in chittakash most exquisite deep green colour, sun with zigzag of this colour coming out of it. Tratak for minute. Sun sometimes pale yellow, sometimes bluish green. A commotion & waves of some subtle substances in it, coming out of it & whirling round it, apparently prana. Closed eyes in chitta. Yellowish green with roundish patch of blue in it. Gazing into physical sky large patch of deep yellow floated before the eyes. At night; woman in coloured dress; colours very vivid. 25 Friday. Night. Strong utthapana, esp of lower limbs and upper part of trunk. Ny Some prananyasas & tratak on floating colours. Rapid .. visualisations. 1. Ramchandra in Yogic asan. 2. Two English girls in bright red over tea table, one stooping as if busy with something.

17 – 25 June 1909

37

3. Aluminium glass lying on its side. 4. Undetermined scene dashed with green colour, a figure stooping down to ground. 5 A copper bowl with brown & yellow substance half-filling it. 6. A brown brightly polished teapot, two white cups and other tea things. 7. A glass of water which I was in the act of drinking. 8. Water being poured from a brass drinking glass into a small earthen handi almost full of water. 9. Figures of small girls & others. 10. Usha dark & young-looking, a piece of toast in left hand. Others not so vivid, but rapid in succession. Suggestion that these are sukshma images of realities.

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28 JANUARY – 17 FEBRUARY 1911

Physical Feb 6th 1. Felt the sweet taste of the amrita in the throat and noticed the struggle ibidem of the impure rasa causing nausea with the amrita. 2. Physical, tivra, ananda brief but definite. 3. All the physical anandas together, ahaituka, negative vaidyuta strongest, going to the head to base chidghana. Feb 14th 4 Example of pure raudrananda without discomfort from the strong bite of an ant. Cf experience in jail & the scorpion bite. 5. Sweetness of amrita much stronger, denser and more frequent and continuous, the mixture of phlegm less frequent. Communications. 1. Sukshma Shabda. Gautama about K.E. formerly a beau of the eighteenth century. 2. Writing (not on paper). Prophesy that the trouble in the digestion would almost immediately pass away, by replacement of tejasic by akashic action. A few minutes subsequently it was fulfilled 3. As I was walking outside the house, a large flower (fallen from the tree in the garden and ragged) was thrown to me from the direction of the opposite corner of the front. It traversed, as far as I could see, a distance of some five yards, flew at the level of my head and fell almost beside me. There was no person near; the servant was out, having gone to the bazaar; of the four boys, three were lying down in their rooms, another shut up in his at the other end of the house. The gate was bolted & no one could enter, or, if he did, escape in a second. There was no bird in the air, and the flower was not dropped, or thrown to a slight distance as a bird might throw it but flew horizontally for some yards. The

28 January – 17 February 1911

39

only defect in this proof was that I did not see the starting of the flower in its course, but only noticed it in the air at the distance of some yards from me. This is the first clear instance, the others being merely pushes to the table & doors which were far from conclusive.. It appears that the flower is not of our tree, as it is deep red and a simul flower. The nearest tree of the kind is in a house in the street behind this house. It cannot have been thrown from there as it would have to cross 2 roofs and describe a high curve in the air descending not horizontally but by a high parabola. 4 Statement in sukshmashabda that the worst of Saurin’s illness was past justified by fact. 5. All statements about the Yoga daily justified. Too frequent for a record to be kept. Vision of other worlds. 1. While doing tratak on the physical sun, I saw clearly with sthuladrishti the sun of the pranamay jagat and felt its warmth on .. my body. Feb 9th Record of the Drishti. .. from January 28th 1. Sthapatya on windowframe, of (a) a head, half Rakshasa, half animal with the Pisacha & Pramatha bhavas, one tusk (ekadanti), over the eyes sealed in meditation, is written “God”. (b) another, half Rakshasa, half-Asura, with a headdress half Egyptian half Semitic, of an intellectual and formidable type; over the eyes half-open on the world, is written “God”. I take it that in the former type God fulfils Himself, with the eyes of the soul blind; in the latter with the eyes half open; the first is without jnanam, the second with ardhajnanam. 2. A group of young Bengalis walking on a road, only the last clearly seen, two children sitting on a hillock at the side. All remarkable for beauty of figure and grace. Chitra tejas, in a fragment of the lining of a bird’s nest on the floor. Vision of future India 3. An elephant, initial crude condition on wall, ill-kept and spiritless; the same, feebly lifting its trunk to order. Symbol of the Indian people at the present moment. Seen at Chandannagar often, of

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the past, charging furiously with lashing trunk. Also of the future, ibidem, controlled by a tender, disciplined and waiting for the order of movement. 4. A beautiful butterfly (dark colours) emerged for a moment from the jagrat chittakash into the sthula chhayayukta. 5. In the akash, head and bust of Assyrian Pallas Athene helmeted over the sun chhayamay Athene and tejoghana sun.
.. Jan 30th 6. 2 small birds on a branch, on the wall, chhaya. Seen sometime afterwards in life on the tree in the next garden. 7. A Ghose a future signature on a cheque in a very different writing from my present handwriting. 8. A short nib tejas in the akash. Revelation that I should have to write followed by the necessity of writing (a cheque) though I had no intention of writing today. It was written with a fountainpen, while usually I write with an ordinary pen and a long thin nib. 9. A scene of the future. An Occidental port with ships, men walking in Indian dress. Sarvatragati. 10 Mountains in the sea. Scene of one of the swargabhumis. Sarvatragati. 11 A Madrasi house, tiled floor bare with an armchair. .. January 31st 12 Chitra of my grandmother on the wall. 13 A pattern of many colours, (particoloured squares), varnamaya. 14. Sthapatya, tejas, in the leaves of a tree in the next garden, of R, in cap and gown. Prophecy. 15 A. J. Balfour, head and bust only, chitra on wall, ill. The chitra seen in December in the sand showed a more advanced state of illness. 16 A god in heaven, vyaghracharma, not worn, seated. Samadhi 17 A dog, descending the stairs to the terrace, not familiar. Samadhi

28 January – 17 February 1911

41

18. A bundle of carbon papers for typewriting, put down, not folded, but partly turned down. Samadhi. 19. Chhaya in Akash of Kali armed, followed by Chhaya of Kalki on horseback. For Feb 4th & 5th see other book.1
.. Feb 6th. 20 Chhayamay of Sister Nivedita. 21 Tejomays of a collar of pearls and two others of Jogini standing and asleep. 22 Varnamay of a dog brownish yellow All in the 1st stage of the perfect condition and in samadhi.

Feb 9th. 23 Nalini, with big whiskers, an ochre-coloured coat and military belt, in a very martial attitude. Prophecy of distant future. Sv. [Svapna] Samadhi 24. Small flags & hint of horses in great number in a State procession. Prophecy of the distant future: Sv Samadhi. 25. Men riding with news, great excitement and alarm. (Bengal). Sv. Sam. 26. Stag at rest. Symb. Trikaldrishti of the present. After tratak. 27. Bull at rest. Jyoti. Symbolical trikaldrishti of the present. 28. Very clear chhaya (initial stage) of a butterfly flying across the corner of the room 29. Jalabindus round about the sun, also a network of the peculiar lines (ringlike curves) indicating the presence of jalam. The sun seen green again instead of blue or blue with a green tendency as yesterday. Feb 14th 30. The face of a watch chhaya & chhayaghan pointing to 10.30, 8.25 and 7.20

1 This “other book” has not survived.

Ed.

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Record of Yoga

31 After tratak on sun A nib, with a bell behind it (jyoti & varna), indicative of the removal of the remaining obstacles to perfect writing. (This process to begin today). The three times indicated in the subsequent2 drishti of the watch seem to indicate times in this process on three successive days 32. Behind the last a naked woman bending over it. Symbolic. 33. My eldest brother in a past state of health & vigour, chhayamay in Samadhi. Indication that he will not recover that health or live long. Feb 16th 34. An anchor (in samadhi) indicating that the dhairyam is now perfect. – Prophecy. 35. R. [Ramchandra] broom in hand, 1 v. 2 36. The Rakshasi returning after sarvatragati. 37. The plant Yogini eats in flower. Feb 17th 38. Myself as a baby of 1 or 2 seen in Samadhi. do. 39. A baby of the future. 40 The dog Yogini or one just like it licking the mouth of a[n] upright soda water bottle. Siddhis Feb 9th 1. Aishwaryam on ant to give up its object and go back, done after a short persistence in the forward movement. 2. Ishita and aishwaryam for lessening of Saurin’s diarrhoea, fulfilled as soon as made. 3. Aishwaryam for rapid restoration of health and strength, .. repeated and fulfilled on the 10th
.. Feb 10th 4. Aishwaryam for M [Moni] to awake. Immediate success.
2 The reference is apparently to drishti 30, which here precedes the present drishti. Perhaps drishti 30 was seen subsequently in time. Ed.

28 January – 17 February 1911

43

5. Aishwaryam for him to get up and give the tea. Succeeded after a slight resistance, lasting five to ten minutes. 6. Aishwaryam for the thought to begin (not begun in spite of struggle for many days). Begun. 7. Aishwaryam for the dog to shake off its heavy tamas and manifest the new soul. Rapidly successful, but the tamas still struggles to remain & the old bhava in the face and body persists. .. A renewed Aishwaryam on the 11th produces an immediate effect, the dog doing what it had never done before. Feb 11th 8. Aishwaryam of restored health & strength to S.[Saurin] succeeds, even the time coming correct. 9. Aishwaryam of particular drishti. Succeeded 10. Aishwaryam of particular forms of siddhi. Partly succeeded. 11 Aishwaryam to stay nausea while eating. Immediately successful. 12. Aishwaryam to clear the stomach of disturbance and heaviness by working of akash. Successful. Feb 13th or 14th 13. Ishitasiddhi for the dog to eat bread which it had always refused. Suddenly it began eating with relish after first refusing. 14. Ishita to refrain from large piece of bread given, but eat others. Persistently refrained even when it was broken into small pieces, except when induced to think it was not the same. N.B. Previously many ishitas had succeeded, but were not noted down especially with regard to vyapti of yogic states or realisations into others or to people coming or not coming. Feb 16th 15. Aishwaryam of S’s regularity in the afternoon, immediately fulfilled. Feb 17th Same aishwaryam fulfilled in half an hour.

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Feb 18 The same aishwaryam fulfilled under adverse circumstances (they sat down to cards at 4) within quarter of an hour. Record of Ideal Cognitions .. from 28th January. 1. I saw the time by the watch in the sitting room to be 2-40, ideally cognized the time by my watch to be 2-43. Verified, exact to the minute 2. A little later after a chase of the opposite house-dog, having lost the intellectual idea of the time, I ideally cognised it to be just 2.50. Verified, exact to the second 3. All rooms being closed, I ideally perceived that all were asleep. Verified immediately afterwards by no one moving when the servant repeatedly banged for admission at the door. 4. Sortilege with cards. First, I took out cards making a sum of 21 (Jack, nine and ace) and dividing by three got seven-o-clock; then for the minutes, took out queen, ten and nine, making 31, – and dividing by three got 101 . The cognition then gave the already 3 prophesied ejection of the internal opposition to higher thought as the subject of the sortilege. I took it, by intellectual habit and inference, as meaning 7.10 pm. The incident actually occurred at ten minutes to seven. 5. Figure 3 in drishti. Interpreted as Rs 3 worth of books to be purchased. Subsequently (Feb 2d) selected a number of 6 a[nna]s books without calculating the price; found that it amounted to Rs 3. 6. Two people applied to see me at the door, not seen by me. Cognition that they were detectives. I heard immediately afterwards that they had asked for “[The Indian] Sociologist” and “Liberator”. 7. I had a cognition formerly that the man calling himself Ram Rao Yogi was a detective independent of all inference. Learned on Feb 1 of a police report in which he is mentioned as watching the trains and taken for some time by the others as a Bande Mataram man. 8 Confirmation by B. [Bijoy] of my cognition of the new change of soul in the dog.

28 January – 17 February 1911

45

9. Cognition by prakamya of improvements in Saurin’s health, without seeing him, justified by fact.
.. Feb 10th 10. A man came calling outside. Immediate cognition by prakamya on seeing him and revelation acting in confirmation of each other that he was a detective. It turned out to be Ram Rao Yogi, the detective from Maharashtra side. 11 Trikaldrishti that Sri [Srinivasachari] etc would not come this evening. Confirmed. 12 Trikaldrishti that tomorrow S. [Saurin] will be restored to health. Already recovering it. Fully confirmed.3 13 Sukshma shabda of the dog under the table attended with strong prakamya of its presence and motion there. An image of the past. .. Feb 11th 14 Confirmation of former cognition that M. [Moni] although apparently unconcerned, had really a touch in the prana about his brother’s death. confirmed by his statement about dreams & weeping. 15. Cognition by prakamya trikaldrishti of evacuation in the afternoon. Confirmed

Feb 13th 16. Vyapti from Saurin of the idea of making the tea. Immediately after I heard him talk of it, & a minute after he came and made it.
.. Feb 14th 17. Memory by inspiration. The passages of Kalidasa written out & translated by me a year and a half ago, not since read or remembered, were again read two or three times in the morning without particular attention to the words except to one or two lines. Later on memory began to restore the whole thing, not by effort to remember, for that hampered it, but by inspiration. Lines
3 “Fully confirmed” was written after the original entry.

Ed.

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came, framework or substance of thoughts were suggested, gaps filled up. Finally, the whole of the first passage with the mistake of dhEt for >vlEt, the whole of the second with no error, the last two lines of the third and two words with an error of the first line, and part of the second line in the fourth were remembered. 18. Cognition in reference to image of the watch that the final epic inspiration would begin from the time indicated, 10.30, fully confirmed by fact. Feb 15th 19. Cognition that the third time indicated in the watch4 7.20 would be fulfilled today by the final inspiration of the dramatic faculty, confirmed by fact. 20. Cognition from a drishti of the face of a watch, hands at 1.28 or 1.29 that at this time just after meals there would be a fresh advance in the siddhi. Finally, after some false speculation in other directions than the siddhi, the general poetical inspiration was fixed on. Fulfilled, since it began at 1.28 and was definite at 1.29.
.. Feb 16th 21. Cognition in reference to the image of the watch that the power of translation would begin today at the time indicated, 8.25; exactly fulfilled. 22. Cognition in the early afternoon of [? ] accompanied by the recurring image of a revolver. .. Feb 17th 23. The boy from the hotel brought a dish and was told by Bhedi meaning to use the dish to come at 3. He remained, not understanding Hindi. While I was expecting somebody to come & send him off, vyapti came that Bhedi had changed his mind and would return the dish. A minute or two afterwards the dish was brought and given to the boy.

4 See above, Record of the Drishti, numbers 30 and 31.

Ed.

47

13 JANUARY – 8 FEBRUARY 1912

Record of the Yoga. January 13th. 1912 10.15 a.m. The last record covered the period from Dec 12th. 1911 to January 11th 1912.1 Liberated from anticipation, it was a pure record of fact and experience, but its correctness was sometimes vitiated by a misvaluation of the significance of the fact through over-appreciation or depreciation. It is intended that the present record should be free from this defect. Ananda has very fully established itself in the field of the indriyas. All sights, sounds, smells, tastes, touches, movements, actions, are now pleasurable or give pleasure; all carry with them the rasagrahana or appreciation of the beauty of the gunas which they are in expression, the joy of the vijnana in them (the basis of chidghana ananda), the joy of the heart in them (the basis of premananda), the joy of the body in them (the basis of the kamananda), the joy of the mind as indriya in them (the basis of the ahaituka ananda). All this joy is of the nature of bhoga from which the ananda is beginning to emerge. Joy of the spirit in the Ekam which expresses itself (the basis of shuddhananda, chidananda & sadananda together making kaivalyananda) is as yet obscure & involved in the lower anandas. Since yesterday, the ahaituka kamananda & today the sahaituka tivrananda are manifesting. Yesterday also the discomfort of heat & cold and pain were again exiled, though not entirely. Experiments made with the body show that below a certain intensity all pain now gives ananda of bhoga at the time of the feeling of pain, & pain beyond that degree brings it after the immediate acuteness has passed. Sometimes sahaituka raudrananda results. As I write
1 The Record entries for this period have not survived.

Ed.

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ahaituka tivrananda, raudrananda & vaidyutananda (negative) are recommencing; also vishayananda sahaituka and ahaituka, begun yesterday, are becoming more definite. The bhoga of all these forms is already established. The greatest difficulty is found in the prolonged contact of intense heat with a sensitive part of the body, eg. the heated stone of the floor under the midday sun. The intensity of the heat to the sensation can be increased, lessened or inhibited by Will; the prolonged contact tends to remove the element of suffering unless the Will is made to increase or maintain it, or unless the stream of Will (chit-shakti) is kept tamasic suffering weakly the contact instead of meeting it. This daurbalyam has been created in order to bring about certain forms of intense ananda, chiefly viparita. It is possible, as is now clearly seen, to render it a great element of strong positive (not viparita) ananda, but in that case the daurbalyam must be merely a form of balam, in other words, it must be supported by dhairyam and anandadharanashakti. Ananda is now being extended to events. Even depression and sinking are met and claimed by a stream of ananda, and the place, necessity & delight of amangalam, its true mangalamaya nature is being impressed by the jnanam not only on the buddhi but on the sanskaras of the manas, chitta, prana and material body. Pure varna manifested this morning in a form, (dense crude), so that all the material and possible variation of material for the crude forms is, in a way, ready and regularised; only the perfect crude forms have to be subjected to the same process. Other siddhis are in comparative abeyance awaiting the movement of the ananda. 11.20 a.m. The spiritual communications to the ear, this morning, revealed themselves as the communications of two kinds of spirits, those who are merely of the buddha plane, manasic, and given over to error, and those who stand on the borders of the sukshma and the mahat, receiving knowledge from the vijnanam, expressing it in the sukshma. Some of the latter are farther, some nearer to the borderline, some stand upon it, and according to the proximity is the soundness of the expression of the knowledge to the mind and the fullness and force of its substance. Besides these manasic beings, there are the voices of the Suryaloka and Janaloka who have already

13 January – 8 February 1912

49

manifested. The mere buddha voices are now very rare and weak. The siddhi has risen to the borders of the mahat and reached over into it, and none have power who are below its line of attainment. The thoughts, perceptions etc may also be classified as on the same levels; there is sometimes even a double movement of knowledge in the mahat echoed in the sukshma. The forward movement of the ananda is now being left to itself and another siddhi taken up, the relations of the Jiva (dasyam) with the Master of the Yoga and those whom he has chosen. All restraint by the mind or any other organ used by the Jiva is to be entirely abandoned. The Vani that announces appears as that of an Angel of God, controlling, but aware of the derivative nature of the control & allowing the vak to flow through her. The derivative control of the world by Angels, Powers, Gods, Mahatmas announced by this Vani preceded by a blowing of trumpets in the Anandaloka. [Written] Next day. 10.20 The afternoon was begun with a suspension of definite progress in the siddhi and, afterwards, an attack on the siddhi of the ananda. The most important siddhi was the perfection of the articulate thought, which resumed rapidly all the characteristics of perfect vijnanamaya thought, prakasha, asu, nischaya, inevitability (adequate, effective and effective illuminative) of the vak, truth of substance, nihshabdata. All these were perfected and delivered from breach or restraint, except the nihshabdata which is still pursued with shabda by the annamaya devatas; but the thought can no longer be strongly impeded or suspended by annamaya interference, only hampered in its speed. Fluency has been acquired, rapidity prepared and declared due at 8.22 a.m. on the morrow. A severe struggle was necessary with the shabda, the attack of the annam being obstinate and furious and added by the necessity of steering clear of the laya of vak in artha-bodha. Involved shabda in implicit vak, not involved vak in arthabodha is the rule of the expression of thought. Trikaldrishti was regularised in the interpretation both by perception and in expression of the
2 Sri Aurobindo generally omitted the “0” when writing the first nine minutes of the hour. Ed.

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Record of Yoga

lipis, drishtis, shakunas, on the basis of right interpretation of the meaning, the fulfilment in the sthula being as yet not guaranteed. There was also perfect prakamya vyapti of the unseen movements of the servant carefully tested for about half an hour, only where inference interfered, was there error. The Vani accompanied by the personal use of the relations established with the Master of the Yoga came to perfection. Exactness is entering into the pure trikaldrishti (subjective & self-existent without prakamya vyapti). The time of several incidents in the Yoga was exactly indicated, also the exact minute when the evening meal would be given. All these siddhis, however, are subject to interruption and obstruction, though not of the old powerful character. Triple sanyama in samadhi has been established by involved process, occurring three times while walking, eg on the thought which [proceeded]3 undisturbed while the waking mind was unconscious, on the walk of the body or something in the immediate surroundings, on the fact of samadhi or an experience in the samadhi. External objects are, in this state, sensed not by the indriyas of the mind and body, but by the karana-indriya.. Ananda sahaituka of raudra and pain with bhoga; the tendency in the morning to the whole kamabhoga was discontinued in the later part of the day. January 14th. 10.45. The rapidity of the thought, promised at 8.2, was effected at that moment. Afterwards the trikaldrishti was taken up and brought to a higher state of general efficiency, but there is an obstinate obstruction to the siddhi of exactness in time, place & circumstance. Time-drishti is more advanced than place, place than circumstance. The lipis 1.2.3.4.7 have been given and afterwards 5 and 15. 1 is the siddhi of thought perception which, in combination with 2, is to give perfect trikaldrishti. 3 is the lipi and drishti which are preparing a more vivid and vigorous activity; 4 the siddhis of power, which are sensibly growing in perfection and from today
3 MS preceded

13 January – 8 February 1912

51

.. are to develop rapidly and be perfect on the 21st; 7, the Ananda; the ratna of the kamananda is becoming more frequent, the rati tending to regularise itself, the discipline of pain continues. 5 is the visvagati (samadhi) which is assured of farther development today. 15 refers to tomorrow which is to be as marked a day of .. progress as the 13th. .. The rest of the record of January 14th & the record of Janth is set down elsewhere in an accompanying memorandum . uary 15. .. commenced on the 12th

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Record of Yoga
[Here begins the “accompanying memorandum” a set of notes written on a separate sheet. No notes for the twelfth or thirteenth have been found.]

Jan 14. This script will be used always for all kinds of purposes. It stands on a different footing from other means of spiritual communication. Now that the period of uninterrupted siddhi has begun, there will be no relaxation of the karma and the siddhi, the karma only waiting for the effectiveness of the power, the siddhi perfecting its force as the tapas increases in the body. Today, the typical perfection of the remaining elements of the jnanam throughout its whole range, the growth of lipi and drishti, the constant realisation of the Ishwara, the forward movement of the other siddhis. Pain is being given in the body, so that the discomfort of pain may by the habit of bhoga pass away. Pain will continue to be given henceforth till this aim is effected. There is no personality manifest behind this script, but this script belongs to the Master of the Yoga and proceeds from him through a passive channel. There is a siege by the annamaya-chitta. It is allowed in order to get rid of it. Meanwhile the siddhis effected stand and those in preparation are being advanced. Today there will certainly be a partial siddhi of drishti and lipi, of the trikaldrishti with precision, of the ananda, the visvagati and the siddhis of power, not only in their general action, but in particular movement The siege will be over in ten minutes. Lipi. “Efficient tapas”. Interpretation. “commences from today.” " “European civilisation in extremis”. " 21 years4 of strife before Indian civilisation is willingly accepted in its flawless perfection. The siege is broken. From this moment the full unrest[r]aint.
4 The manuscript is torn and the number not certain.

Ed.

13 January – 8 February 1912

53

Although the siege is broken, it is renewed from time to time and broken until the whole force is broken up. There is still imperfect statement in this script and the imperfection will remain only so long as the trikaldrishti remains imperfect. The whole action of the consciousness on whatever level has to be made vijnanamaya and this is already being done with no farther regard for the hesitations in the chitta. Until the old movements of the annam are entirely cast out, these obstructions will continue; the thought is free, but the thought perception, trikaldrishti and prakamya-vyapti are not free. Still less the lipi & drishti. These have to be liberated, but the full liberation cannot occur today. Only the perfection has been promised, not the freedom from obstruction, although that freedom will be much more rapidly effected than it could have been formerly. Jan 15. Yesterday’s promises have had a very meagre fulfilment, for they were made merely to whip into life the dying expectation of progress & finality. There has been only an increased persistence in the few drishtis that present themselves perfectly, the rest being mere blurs & smutches, a revival of consecutive fluency in the lipi, a deepening of the conscious samadhi, an activity of the trikaldrishti which cannot be called perfect or new & is not yet proved in those parts which go beyond previous achievement, some strengthening of the siddhis of power, a constantly active relation with the personal Ishwara, a modification of the Jiva’s personality and the permanent (not continuous) consciousness of one Personality in all things & beings, a preparation of constant rati of the general ananda some obscure movements of the arogya which seem to be retrograde rather than progressive, an attempt of the elementary utthapana to recover lost ground, and nothing else tangible. Yesterday’s was in fact a farther purificatory and preparatory activity. Today’s is to be, if prediction can be trusted, an activity like the 13th’s. Too much need not be expected, but there will be a constant progress and firm establishment of positive siddhis.

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Record of Yoga

Lipi 3. The first progress to be made in 3. Fulfilled by the activity of the lipi Lipi 1.2. Thought has to take trikaldrishti into its province firmly. This had already begun, and the lipi is only an explanation. The trikaldrishti is prakamya and intuition of distant movements and is accepted subject to confirmation. The Vani which was anandamaya of the Prema Natha (dasyamadhura), is this morning ananda-vijnanamaya of the Guru-sakha. Lipi-drishti. 3 clear, 3 dim, 3 clearer but thick, 3 vivid, but thick. That is, first, the lipi in the chitra, perfectly vivid & stable, then, the lipi in the akasha dim & vague but just legible, then clearer but still not vivid, then stable, but not perfectly well defined. Immediately after the succession of predictive lipis, each of these stages was manifested in type. Lipi. “Stability”, sufficiently clear, “steadiness” dim. That is, the akashalipi is ready for a sufficiently clear stability, persistent in manifestation, not yet for a perfect steadiness in place. Immediately afterwards fulfilled. “Satiety”. “safety”. “Therefore satiety has to be forgotten by the system, safety has yet to be perfected.” The lipi is now consecutive in manifestation, simultaneous in stability. It is legible & in a way clear, but all the letters are not at once clear, nor does the clearness amount to vividness. The thought-perception without expression takes place now in the sukshma, but expresses truth of vijnana; if it expresses anything but this truth, it will be inhibited or corrected or inhibited and corrected. Lipi. “Knowledge.” earlier in the morning fulfilled by the development of this increasing habit of right-perception in the thought. The possibilities of the lila are being included in this habit of right-perception; for the type & possibilities of the Yoga have long been fixed and are now being translated into actualities. The type of the lila has been fixed, the possibilities fixed in generality are now being fixed in minute detail, a process that was unnecessary in the Yoga, but the actualisation is still remote. Actuality can only be fixed after upalabdhi & the establishment of sraddha. Sraddha is established with regard to the predictions of

13 January – 8 February 1912

55

progress in the Yoga by the correctness of the lipi; there is no sraddha with regard to predictions of eventualities in the lila. Drishti. 8 & the tracing of the walls of a prison. That is, the utthapana is still detained in the prison of physical tamas. There has been a strong revival of tejasic activity in visrishti which seemed likely to become not only momentarily effective to a limited extent, but victorious recovering its old force. In the moment of stress this was twice contradicted by the inspiration which proved to be correct. Prediction has therefore become effective with regard to the bodily movements of the Yoga. The rati in all things (of the prema-ahaituka-chidghana anandas) is established though occasionally interrupted; the establishment of the ratna has now begun. The rati is less forward in events, than in states & vishayas. The corresponding stages of the bhoga have been rapidly passed through without special notice because it is the ananda and not the bhoga that is intended to be the permanent form of the ananda. According to prediction by the Vani there is a simultaneous movement of the jnanam, lipi, trikaldrishti covering the whole range attended by a general manifestation of rupadrishti (akasha & chitra) rough, vague or blurred predicted by the lipis 3, (vague & indistinct), 2 & 1. The movement has begun by the activity of the inspiration and of the viveka rejecting false inspirations. By this means several successive movements of men & animals have been accurately though not completely predicted, a few suggestions of error being rejected in time. Some of the inspirations present themselves at a distance & not as trikaldrishti, but a vague suggestion. Few [of] these prove correct. Collapse of the elementary utthapana with momentary disappearance of the tejas bringing about a cessation of the siddhi about 12. Lipi. J.F. will be C.J.5 Afternoon. Lipi 8. followed by some restoration of the elementary utthapana sufficient for the resumption of the siddhi.
5 Justice Fletcher will be Chief Justice (“Justice Fl” is written below and cancelled.) – Ed.

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Record of Yoga

Certain predictions of future events have been made which have to be justified by the event before they can be taken as the beginning of correct prediction of the future. A suspension of active progress till after 4 pm. Preparation of the accurate & precise trikaldrishti by inspiration & revelatory perception. The rest of the day was marked only by the [?intrusion] of ordinary thought, the under-current, in the new jnanam.

13 January – 8 February 1912
[Here resumes the notebook.]

57

.. Jan 16th Nothing is as yet final in the sense of being unbreachable except sraddha in the Yoga minus the physical saundaryam, a certain fluency of the new thought, a general freedom from any pronounced contradiction of the first two chatusthayas (sraddha in the Adesha and the daivashakti excepted) and an imperfect activity, very meagre but constant, of the third chatusthaya. Lipi. “satiety” several times repeated. " God. Int[erpretation]. The divine personality will manifest not only behind the Vani, but in all the circumstances of the life and Yoga. " Tonight . . delight . . safety. The Ananda and the confirmation of the conditions of outward action of the Yoga are to be among today’s siddhis. 10.15 The morning has been chiefly devoted to the taking entire possession by the personality of the Ishwara of the thought-expression and the removal of all restraints or government of the thought by the Shakti. The thought has also taken into itself the history of past ages, but is not yet as perfect in that province as in ordinary thought. The nature of the siddhi, as was recently more than once predicted by the Vani, approximates to the sadhan in the jail and is indeed in its nature the same sadhan, without its intensity, passing into siddhi. Sraddha is wanting or deficient. The lipi 8 has been frequent yesterday & was confirmed this morning. The elementary utthapana is once more triumphant over the denial of utthapana though still hampered by sukshma klanti and a strong return of the denial of anima. Walking from 6.20 to 7.35 and again from 8.5 to 10.8. No weariness in the body, the attempts of weariness to return being successfully rejected, but stiffness in the lower limbs & negative electrical ache, sukshma & slightly sthula, in the upper part of the body. The lipis 3 confirmed in the morning & 6 have also been frequent. Arogya is reasserting itself but not yet reestablished in possession of the body. The rupadrishti is still vague & blurred though often stable; perfect

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images come, but, except the prakashamaya, do not wholly or stably materialise. 2.2 pm Walking, from 10.45 to 11.40. Again from 12.25 to 2.2. Altogether 6 hours with three intervals of half an hour and three – quarters of an hour ie 6 hours out of 73 hours. Result. Elementary 4 utthapana was about to fail only once but was soon reinforced; in the other anima fails repeatedly, the last time entirely, but restores itself by a brief rest, the stiffness in the body & pain in the feet disappearing or reaching a minimum manifestation. The Ishwara is now master of all thought perceptions or expressed thought in the system and is laying his hold upon all feelings and sensations. Walking from 2.35 to 3.45 . . The strain on the utthapanashakti greater than before, but that on the anima slightly more sukshma; the latter is continuous, the former intermittent. Again from 4.15 to 6.15, making 9 hours out of 12. The force of utthapana has increased in the whole system and even at the end of these long trials acknowledges no weariness except in the outer material shell where an inclination to rest shows itself occasionally, but can be removed by a pause, standing, for a minute or a few minutes. The state of the anima varies, the denial sometimes increasing, sometimes diminishing or temporarily decreasing. The power of aisvaryam has greatly increased in the matters of siddhi, producing a much more rapid and spontaneous effect even in things physical than ever formerly. The satyadarshanam with regard to surrounding incidents, suspended for a time, has returned more powerful than when it was suspended but is still hampered by movements of buddha tapas, the one powerful obstacle now to the jnanam, but the power is that of soulless matter, inert and obstructive. A similar suspension of the clear rupadrishti & to some extent of the lipi has been also removed; the prakasha rupas are of great perfection, though not always vivid, and of all kinds and in answer to the aishwaryam is showing colours, red, violet, blue etc. Chhayaprakasha is also often very perfect. Chhaya is becoming perfect, but still shows stability in imperfection, but some instability in perfection. Other rupas are rare and unstable. The mastery of

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the system by the Ishwara is now almost complete, though still of a moderate intensity & force. The second chatusthaya & the nature & realisation of the Shakti Jiva, marked by the appearance of the lipi 11 (Kali), are growing more rounded and permanently real to the consciousness. Sraddha is increasing but falters before anupalabdhi. The movements of the [ ]6 vani & thought, which have become one, of the perceptions & the lipi & drishti seem now to be justified by the event and more & more precise and accurate. Standing & walking 6.35 to 7.35. and again from 9.20 to 11.20. Altogether 12 hours out of 16. Sleep from 3.10 to 6.40. Ananda in all outward things and the established sense of the one Personality in all. Certain defects in the thought perception appeared towards the close of the day. Safety was confirmed to the trikaldrishti, not by events.
.. Jan. 17th The progress of the siddhi today was greatly curbed by another attack of the asiddhi, but the asiddhi has no longer much power over the mind and feelings; all it can do is to affect the sraddha, obscure hamper or suspend the siddhis of the third chatusthaya and bring about some reaction in the fourth. During the morning remnants of sleep-tendency and some lowering of the elementary utthapana helped the asiddhi. Walking from 9 to 12.10. Samadhi in the afternoon, very deep and full of all kinds of drishti & lipi, but very confused and only towards the end sometimes helped by vijnana activity. Walked from 5.20 to 8.20. The utthapana does not fail, but is not intense and powerful as before. There is no positive weariness, but in the afternoon there was a general depression of activity. During the exertion pain & stiffness do not show themselves or very slightly, nor even afterwards, only when the exertion has been suspended for some time. Their hold even when manifest is not great. Occasionally they fill the sukshma body & manifest if there is a pause in the activity. Roga was strong today, nevertheless it yields to the aishwaryam without being removed entirely. The activity is excess of vayu with a slight element
6 MS the

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of tejasic, jalamaya & parthiva action, but the results are dull and feeble compared with former manifestations. Other rogas can no longer make any impression on the system. Ananda of the nature of rati is becoming stable & permanent even in condition & event, as well as in all vishaya, action, movement etc. The personality is now habitually manifest in all things and persons; but is not always remembered. Trikaldrishti was largely inhibited, but reappeared towards the close of the day without recovering complete exactitude except occasionally. Assurance of safety given from outside. The most important development was the confirmation of raudrananda, pain being now invariably attended with pleasure. Formerly only the dull kinds of pain had this attribute, but now it has extended to those which are acute, although the intensity has not yet gone in experience beyond a certain degree. This development has been persistently predicted recently by the ever recurrent rupa of the bee, wasp or hornet. Rupas are now often distinct, stable & perfect on the background as well as in the akasha, but have not advanced otherwise. Sleep 11.45 to 6.45
.. Jan 18th

9.35 Defect of anima strongly felt on rising. Walking & standing from 7.20 to 9.30; the stiffness more insistent today. The utthapana has not recovered its force. Chhayarupas have still the tendency to vagueness & a blurred or imperfect form, but some are very distinct; these have a tendency to short stability or no stability at all. Momentary asaundaryam of guna, followed by a recovery and increased intensity of shuddha ananda in sarvasaundarya above guna; but this harmony is still imperfect. The rest of the day has passed in the final purification of the system from all trace of rajas or sensibility of the system to rajasic impressions from outside. The sattwic remnants are also being removed, but the process is not yet complete. A relaxation of the elementary utthapana occupied the system. The roga that came, is being slowly eliminated. Its chief characteristic is a dull form of watery nausea, slight in substance but with some tamasic power of oppression. The prithivi, tejas & jala are very weak. Hunger

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persists. Samadhi in the afternoon greatly improved, but not free of the tamas. Sleep 1.0 to 7. Signs of the raising of the objective siege. Jan 19th. Friday Sattwa & Tamas in their remnants are being removed; also the shadowy trace of desire from the lipsa, of ahankara from the buddhi, of self-activity from the thought and action. The control of the buddhi over the action has been eliminated & has now become mere imagination expressing itself outside the system. Sattwic activity is being eliminated from the vijnanamay trigunatita activity, but here the remnants are still not altogether void of obstructive substance. Letter from P.R. [Paul Richard] Safety assured though not absolute. The lipi & thought fulfilled. Walking & short standing from 7.45 to 10.45. No failure of utthapana, but the accumulative effect of adhogati is not yet removed and stiffness hangs about the lower body & in the sukshma as depression without actually occupying it, though strong touches are frequent. Farther exercise of the utthapana twice for an hour at a time. The final elimination of the sattwa approaches completion. There has been a simultaneous activity, insignificant in quantity & force, but pure in quality of all the members of the siddhi from 1 – 17, that is, the whole third, fourth, fifth & sixth chatusthayas. Some of the movements, however, were hardly more than preparatory. } \ Lipi. iEt b Ev AyA yogfA-/ Fk ZAjns ; \vAd mo"yog,, indicating the completion of the moksha and the establishment of the perfect samata with its three attributes and consequences. Sleep seven hours. Jan 20th. Exercise of elementary utthapana from 6.50 to 12.0 noon. Interval of about 10 minutes at 7.30 standing twice for reading the papers, once for two or three minutes conversation. Some attempt at failure of utthapana about 10.15 removed entirely by the three minutes standing, and again after 11. removed of itself. The body is ceasing to be affected with depression by the defect of anima, itself now much reduced in its stress, even after discontinuation of

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activity. The lipi 8 is persistent and points to the early perfection of elementary utthapana by the removal of all nirveda, klanti or necessity of change of occupation for body or mind. The thought, expression & perception, are entirely liberated from interference of the mind or from watch by the mind except to a slight extent in the immediate trikaldrishti. Thought, trikaldrishti, vyaptiprakamya; all the elements of jnanam, now act freely & rapidly and with a predominant, though not perfect accuracy. Even the general thought in the minds of others is perceived frequently & has been repeatedly proved. Sraddha in the Yoga is acquiring tejas because now supported by the activity of the jnanam, but in the adesha is not yet existent, though prepared to emerge on the first decisive upalabdhi. Rati in all things except roga is now the rule, & is generally the rati of ananda. A dull nausea has been persistent all the morning, but does not interfere with the appetite or disturb the prana. More has been eaten today than ordinarily & with full rati of food. The lipi & rupas are preparing frequency. Sattwa has finally disappeared and now only touches from time to time as rajas did in its last stage. Tamas has been eliminated, except the asraddha, but still attacks though feebly & with a much diminished heaviness. False vijnanam persists, but is losing its insistence & activity. Tamas, after a strong attack in the evening, was finally expelled, except in the body, and now survives only in ineffective touches; but the uncertainty of asraddha remains, eliminated with regard to the Yoga, occasionally reviving with regard to the rapidity of the siddhi, easily sliding into actual sanshaya with regard to the adesha. Exercise of utthapana from 2.25 to 3.55 and from 6 to 7.30. The defect of anima gives trouble still after rest, but, although constantly recurrent, is deprived of continuous persistence. Sleep seven hours Time of completion of cooking fixed at 8.45, actually completed 8.47. Arrival of most of the four fixed at 7 to 7.20. Three arrived, two at 7.8, another about 7.15.

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.. Jan 21st The has been fixed for the beginning of the perfected siddhis of power, the morning for the beginning of the frequency & stability of the rupa and the lipi. The latter prediction is being fulfilled, but the really vivid & perfect rupas are still prakasha or prakasha-chhaya or occasionally chhaya and there has been some retrogression in the vividness and perfection of lipi & of other rupas, except where the rupas are momentary. The trikaldrishti of the immediate surroundings though of some perfection when left to itself, is still hampered by the activity of foreign suggestions. Exercise of elementary utthapana 7.35 to 10.35 a.m. No weariness but occasional touches of adhogati & stiffness. Relics of watery nausea much water rising into the mouth. Touch of tejas and proof of jala at the time of visrishti, but no strong reaction or disturbance. Exercise of elementary utthapana from 2.20 to 5.5 and from 10 pm to 12.30 am. The siege of adhogati in the sukshma was in both cases strong but not overpowering. The perfect action of the siddhis of power commenced but slowly and on a very small scale. Sleep from 12.30 to 6.30. .. 21st .. Jan 22d The morning was occupied by a strong attack of asiddhi in which even the finality of the first chatusthaya was denied. Advantage was taken with regard to an error by which the imperfect harmony of pravritti & prakash tending to an imperfect harmony of pravritti & shama was mistaken for persistence of sattwa, rajas & tamas. This error produced strong asraddha and a return of attack by the triguna. The attack came clearly from outside & did not arise in the adhara but was admitted into it by the consent of the Jiva. The harmonisation of prakash, pravritti & shama is proceeding. Meanwhile the particular siddhis are not definitely active except the physical. There was exercise of elementary utthapana for nearly seven hours from 6.30 to 1.30 with a break of eighteen minutes (12.12 to 12.30) for meals. During this time there were only three standing pauses of from two to ten minutes, but only one for rest (two minutes), the two others for reading the paper & bathing. The exercise was pursued in spite of an insufficient tapas in the physical

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aura. It was followed at its close by a stronger denial of anima than usual, but this disappeared directly the exercise was resumed from 3.30 to 6.30 and during these three hours there was no failure of utthapana, no depression, no defect of tapas in the aura. The denial of anima became inoperative for practical purposes and the three hours minimum & six to seven hours maximum was established today as predicted yesterday. In the afternoon there was a strong attack of sleep which prevailed for one hour & more. In samadhi the occurrence of perfect continuous images & scenes (not so perfect) was reestablished. Lipi indicating the death of Binod Gupta at an early date, fixed tentatively either on or by the 25th of the month. No verification of prediction about varta, money from expected source arriving by .. the 22d. Rati of rasagrahana established but with viparita srotas of virakti impairing its fullness especially with regard to events. Sleep for 6 hours(?).
.. Jan 23d Morning occupied by strong attack of duhkha; the rest of the day by reconstitution of the siddhi. The vak of thought rose to the level of the inspired illuminative. Tejas & tapas low. Over nine hours exercise of elementary utthapana, but not continuous. .. Money from the expected quarter arrived after all on the 22d, but not the sum expected. There was, however, no prediction about the amount. Rati of bhoga and sarvasaundaryam established, chidghana and suddha strong, prema weak, ahaituka troubled, with a tendency to ratna of bhoga. Sahaituka sharirananda (vishaya and tivra) is establishing and generalising itself, raudra still subject to the limitation of intensity, vaidyuta & kama occasional and fitful. Attack on the health at the weak points still continues. Sleep 12.25 to 6.40 am. Sahitya was today resumed.

Jan 24th. Lipi of death of Gupta fulfilled, but he died apparently on the day of the lipi, or possibly the next day, not on the 25th, of heart failure. There had been no previous news of illness etc. It is notable that the death of Sir J. Jenkins had been also foreseen, but

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in that case there was first the news of his illness. Exercise of utthapana 6.55 to 11.40; strong attack of non-anima and temporary failure of utthapana. The tendency to ratna in the bhoga continues and there is occasional ratha. The nirananda is mostly in the physical element of the higher anandas where the indriyas are touched. Motions of contact are now commencing in which, starting with the vishaya and the tivra, all the five physical anandas manifest together raudra, vaidyuta and kama following each other or rather developing out of each other. The same ratna of bhoga is being applied to events and happenings and even to the circumstances of roga. Satiety and dharananyunata interfere with the full consummation, but are being subjected to the general law. This movement is connected with a rapid deepening of the dasyam through which the realisation of all motions mental and bodily being inspired, conducted and imposed by Prakriti is being confirmed not only to Chit in buddhi, but also to Chit in sensation, mental nervous and physical. The movements of the body are being liberated from the shadow of emotional or affective intention and choice. Adverse movements are chiefly of the order of roga, a sore throat having taken hold after an interval of several years, and of bodily slackness and failure of utthapana.
.. .. Jan 25th & 26th Days of clouded progress, the revolt of the triguna against expulsion from the nature-environment and of attempted relapse. No record was kept. The chief progress in the third chatusthaya has been the effective clearing away of false vijnana so as to leave the perfecting of the vijnanam unhampered, the clearing of the sraddha, increase of the dasyam, the steady progress of the arogyam and the rapid advance of the Ananda. Utthapana & bhautasiddhi have been strongly denied. The Kalibhava is gaining in completeness, firmness and permanence.

Jan 27th. Progress, unclouded resumed this morning. The results of the last few days, so far as yet ascertained, may now be summed up. The first chatusthaya, denied by the assault of the triguna, has gained

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in strength by the ejection of the remnants of lower tejas; pravritti, prakasha & shama are arriving at a perfect harmony. The dasyam is being rendered firmer and firmer and combined with ananda is perfecting the shama and divesting it of all tamasic elements, perfecting also the pravritti and divesting it of all rajasic elements. The only tamas left is the physical and the asraddha of the Adesha, the latter the result of insufficient prakasha, the former of the imperfect conquest of the physical being by the vijnanam. The manifestation of the Kalibhava, harmonising the bala, raudra (karali) & shiva Kali, has perfected the second chatusthaya in all but intensity. The remnants of general asraddha in God & swashakti are disappearing and the only province of asraddha is the Adesha and the rapidity of the siddhi. This defect prevents the intensity of kalyanasraddha, and ishwarabhava etc. necessary to the perfection of the second chatusthaya. Jnanaprakasha is now strong and the mithyadharanas (asadgrahas) relating to the Yoga and Lila are disappearing. The Kalibhava and the realisation of self in all and all in the self are growing strong and persistent. The Master of the Yoga is more and more manifest in each detail of experience, but half-veiled by the Prakriti in the surroundings. Sahitya is once more hampered by the refusal of the annam to obey or even contain the vijnanamaya movements of the vak. On the other hand artha becomes more & more full and clear, powerful and luminous. Jnanam & Anandam Brahma are steadily deepening. The chief struggle is over the third & fourth chatusthayas where the annamaya obstruction has concentrated the best of its ˆ strength. Ananda has risen from the ratha of rasagrahana to the ˆ ratna of bhoga with a frequent emergence of ratha, which is especially strong in the sahaituka vishayabhoga & tivra & is spreading to the kama etc. Ananda, even ratha of the kamananda, is beginning definitely to emerge. The other bhogas (chidghana, prema, ahaituka, shuddha) are involved in the sharira and emerge out of it. It is here that the contradictions of ananda are occasionally strong. Ratha of the bhoga of events, conditions etc is prevailing. The contradictions are being overborne; pain & discomfort of heat & cold, contact etc are being dominated. The other field of struggle is the arogya; the sore throat was ejected after a struggle by

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siddhi. The rogas still capable of touching the surface of the system attack frequently, but cannot hold except for short intervals, coming, retiring, succeeding, failing without cause. The disturbances of assimilation are yielding perceptibly to the Arogya; when they come, they cannot hold or make only a brief & seldom violent visit. Three full days of avisrishti were attended with perfect ease and the remaining one and a half with only a vague tendency to disturbance. Two nominal visrishtis occurred on the fifth & sixth days, but with only parthiva pressure, no tejasic, vayavic or jalamaya. Only at the end of the sixth day (this morning) somewhat acute tejahkshobha produced a copious visrishti of the old type. The system, however, dismissed the kshobha in about fifteen minutes and it went leaving behind no acute results. The central arogya still advances slowly. Sarvasaundaryam is not yet continuously permanent. Jnanam increases in force & exactness. The style of the vak rises to the inspired illuminative and is effective at its lowest level. The thought perception is now almost rid of false vijnanam in its material, but not in the arrangement of its material. Nevertheless accuracy of time is growing, accuracy of place has begun, accuracy of circumstance, chiefly, is defective all this in the trikaldrishti. Prakamya & vyapti are strong and more continuous, less chequered by error. The internal motions of animals & to a less extent of men, the forces working on them, the ananda & tapas from above, even the explicit thoughts are being more and more observed and are usually justified by the attendant or subsequent action. The siddhis of power work well & perfectly, in harmony with the trikaldrishti, not so well when divorced from it. The physical tone of the system is recovering its elasticity & with it elementary utthapana and bhautasiddhi are reviving. Samadhi improves steadily, but is much hampered by sleep which has revived its force during these last three or four days. Time-prophecy. Arrival from the match predicted after 11.30, a little before 11.45. Actual arrival 11.43. Sahityasiddhi is being finally prepared.

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.. Jan 28th. The control of the Ishwara, complete in the script and vani, has extended itself to the thought perceptions. Thought-expression attained by a rapid involved process the siddhi of absolute inevitability; the old slow movements are being progressively abandoned. In this case the effective and illuminative effective were the siddhi with a tendency to frequency of illuminative & inspired illuminative; but now the inspired emerged in a moment and took the place of these lower movements drawing them into itself and was itself drawn next moment into the [inevitable].7 A similarly rapid siddhi is being prepared in the lipi, but there is strong obstruction in the trikaldrishti and rupadrishti. Successful siddhiprayoga of power increases in frequency and perfection. The elementary utthapana is reviving (there was 3 hours exercise continuously with a minute or two of interval) but is still burdened with the bhauta asiddhi.

Jan 29th & 30th Spent in the slow modulation of the annamaya mentality in the environment to the movements of the vijnanam. The annam of the body resists the working of the sahitya, the only karma that as yet seeks to proceed regularly, though bhasha, study and nirukta are pressing forward. A strong siege of tamas besets the physical brain. Knowledge floods it from the vijnanam, knowledge of type & possibility, but not yet of actuality; but the brain is unwilling to allow its expression, though willing to perceive & receive it. The third chatusthaya progresses slowly towards regularisation. Rigveda has been resumed & is pursued slowly but regularly.
.. Jan 31st. The lipi & rupa are now less fugitive & more firm in outlines, but not yet sufficiently or spontaneously vivid. In rupa prakasha still predominates. Thought expression is perfect but infrequent; the script bears the burden of the transformation of the remains of asatyam to satyam. Trikaldrishti improves but in things petty
7 MS inspired

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& immediate; nevertheless distant movements are also becoming correct & proved, eg Lourdes’ illness in its progressive stages. Today siddhis of power showed and advance in power of detail, but towards the end they were successfully resisted. There is no definite progress in bhautasiddhi or visvagati though there is some sign of preparation for regularity in the last. The vijnanam is slowly asserting itself in karma. At night according to a previous prediction swapna samadhi established its initial perfection in type, the recorded images being of an extraordinary minute perfection in vividness & multitudinous detail & sufficiently though not preeminently stable, eg a ship of another world. The images were mainly of the Bhuvar.
.. Feb 1st The sahitya begins to extend itself to all types of prose, with freedom of flow and perfection of type but not yet rapidity of flow or perfection in every detail. The silence of the divine element in vani & script was broken & the siddhi moves swiftly. Saundarya bodha has been made finally the natural view of the mind & indriyas, only faint relics of the asundaram remaining in the physical consciousness. The last relics of asamata are finally disappearing, those of depression giving way to a settled tejas & tapas and the defects of the second chatusthaya are in course of removal. The old prediction about the duta was today fulfilled. Kamananda with the ratha recurs daily, but is not yet frequent or continuous. The lipi is proceeding towards finality, gaining in habit of vividness & maintaining the same relative stability of position; the akashic movement in which it occurs is settling down. The non-physical elements of the third chatusthaya increase slowly. The conquest of the roga in the stomach increases; tejasic excess fails to keep its hold, assimilation has a greater force & when visrishti occurs, it is so little as to be hardly worth reckoning. The akashic state is preparing. On the other [hand] bhautasiddhi, elementary utthapana and arogya of the centre are obstinately contradicted, and saundaryam makes indefinite advance. Sleep is once more strong and hampers the visvagati.

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.. February 2d After a long progressive advance the lipi has established finally by a sudden manifestation simultaneity, stability, legibility and is only hampered in spontaneous vividness. The unity of the sentence in the lipi is also broken by the superimposition of other sentences. These difficulties were removed in the afternoon and all that is now left is to eliminate the habit of imperfect lipi and strengthen the habit of perfect lipi. The exactitude of trikaldrishti has finally begun, but is strongly combated. Crude rupas are becoming clearer and of all kinds, but tejas, chhaya and prakash predominate. The visrishti broke out on this the seventh day, but tejasic excess only exerted itself, after and not before, for a short time. Subsequently vayavic excess remained for a long time. Today the samadhi was used persistently as a preparation for sahitya. At night perfect images are the rule, but stability & vividness are not yet the ordinary law of the vision. Farther progress of sahitya. .. February 3d Utthapana & bhauta siddhi seem to be recovering tone. 3 hours with a very slight reaction of defect of anima. The process of removal of jalavisrishti has begun, the frequent evacuation has been brought down to a limit of four times a day, not always copious. Little definite progress today.

February 4th. The bhoga of the general (non-physical) ananda manifested once ˆ more in force with a tendency to the habit of the ratha, independent of saundaryabodha which emerges from the ananda. Firmness of the crude rupa established & the establishment of clearness conjoint with firmness and stability begun. The imperfect lipi predominates. The script as substitute for vani is revived. Thought manifests its absolute perfection but with a downward tendency to the inspired illuminative. Perfection of trikaldrishti is inhibited, but exactitude of effect of the aishwaryam is becoming more common. Elementary utthapana morning & afternoon, but with two hours, not three hours limit. Anandavani revived. Sahitya etc do not advance. The Kalibhava is more continuous.

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.. February 5th Personality of the Master in the vani more perfectly & continuously manifested. The Varahi in the Prakriti. The general ananda is liberated from nirananda in the common, expressionless and vulgar. Lipi predicting richness in rupas, finality of trikaldrishti not immediate; also visvagati. Sortilege. yyA (vyA jg( A jg(pAtAE yo jgt. ^ so_Ep EndAvf nFt, k-(vA -totEmh r, and u -TO c jg AT-tyA \ \ ; m o jnAdn,. ekAZv_EhfynA t, s ddf c tO, relating to the ; removal of the nidra, the release of the shakti of trikal (ahi) from the sushupti (ekAZv) and the perfection of the visvagati in the two regions of sukshma & sthula (Bhur, Bhuvah, Swar). After a strong revival of false tejas, false vijnan and general asiddhi, the annamaya atmosphere was finally cleared, tyaga enforced on the lower annamaya devatas and dasyam in the general bhava delivered from the last reserves of liberty. The denial of arogya in the assimilative processes due to retention of jalavisrishti & imperfect assimilation revived with power. There is no real parthiva pressure, but merely the habit of bhauta excess. .. Feb 6th. (Tuesday) Yesterday’s siddhi confirmed. Both liberty & prejudgment have ceased; passive activity is perfectly effected. The exactitude of satyadrishti is being effected in the lipi-drishti, subjective perceptions (of the lower vijnanam) and prakamya is being displayed. It is not yet quite exact as applied to physical events. The siddhi of the vani is perfect. The distinguishing faculty in vivek acts frequently & perfectly but without intensity or strong illumination, excluding actual error; where it does not [act],8 there is uncertainty. This is especially with regard to the future (in the adesha and important events at a distance). Proofs of effective siddhi acting on the world at large are increasing, but the movements are still uncertain and comparatively rare. The rupa is increasing in frequency & richness of content. Later on the Shakti in its downward descent entered a layer of the annamaya Patala which had not yet been coerced by the vijnanam; there was in consequence a disturbance,
8 MS exact

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a cloud of the old sanskaras flying up and obstructing the siddhi. The finality of trikaldrishti seems to have begun. Feb 7th. Chiefly occupied with the annamaya disturbance. The sahityasiddhi successfully invaded poetry, the epic & dramatic styles. The thought is working to establish the inspired instead of the effective as the persistent style of thought expression and to rise from it to absolute inevitability. It does not now sink below the effective. There has been farther trouble about the vani, the anandabuddha being misused; it now tends to be finally replaced by the anandamahat. Trikaldrishti is so far advanced that the turns of flight of a butterfly, or a bird can all be predicted during the flight, but there is a difficulty about the prediction of the next movement of an animal in a state of rest. It can be foretold but the action is capricious. Trikaldrishti of things unseen is hampered by diffidence, unless there is a knowledge of the actual occupation in which case the general stages, eg of the progress of cooking, can be told without any material data to go upon, by mere trikaldrishti. There is strong & almost perfect prakamya of inner movements, forces, intentions etc, but not yet of the determining force, movement or action. Visvagati revived in force; frequency of sight but not yet the stability. Sukshma smell has revived its activity, but is infrequent. Feb 8th The flight of some score of butterflies & many birds foretold in their turns, only two or three errors due to speculation or tejasic action. Usually siddhi of power & siddhi of knowledge seem to be one. Future movement of animals in rest can now be told with some exactitude, but error is easier because of stronger habit of tejasic speculation. Aishwarya & trikaldrishti have not yet been harmonised. Drishti of an eye, prakasha-chhaya-tejas, in the akasha, perfect but momentary, an indication of the richer drishti (dense & developed) perfect but not yet capable of stability. This is already developing. The vani strongly anandamaya, first of the vijnanamaya ananda, then of the others, reappears full of the Vishnu or Pradyumna personality, taking into it Rudra (Balarama),

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Shiva (Mahavira) and Aniruddha (Kama). The definite personality of the Master in his personal relations to this Yoga and the Jiva in the Yoga has to develop out of the laya; for Vishnu is the Ishwara who incarnates. The present method of the Yoga is a progressive replacement of buddha bhavas by vijnana & ananda bhavas, and of the lower of these by the higher. The firmness and clearness of the stable rupas is much interfered with [ ]9 by unsteady floating waves of the subtle-gross etheric material of which it is formed; these waves mix with the clear form and blur it by excess of material in the attempt to reinforce its distinctness. Perfect satisfaction has now been given to the Aniruddha element in the Jiva, so far as the Yoga is concerned, by the revelation of the scientific means & steady progress used in the siddhi, but the Balarama element awaits satisfaction. The Mahavira element has also been satisfied by the floods of knowledge that are being poured down, but the Pradyumna element awaits satisfaction. In the Adeshasiddhi there has as yet been no perfect satisfaction even to the Aniruddha element. Lipi (on Sultan’s back, chitra formed by the hairs). Satisfaction to Brihaspati, not yet to the other deities. Satisfaction to Bala (due). N.B. Bala is the Titanic force from the Mahat which must eventually conquer & replace Rudra, though conquered by him in the Buddha, because descending into the Buddha he becomes a Daitya disturbing evolution by a premature effort towards perfection. The same is true of all the greater Daityas who are not Rakshasic in temper (Asurim Rakshasincaiva prakritim apaunah). Sahitya siddhi in ordinary poetical forms. Satiety of interest in what is old and familiar, “staleness”, is being overcome. Lipi “zoology” indicating a superior light on the science of life forms bringing zoology into harmony with the general satyam and getting rid of materialistic difficulties; immediately after while casually seeking a book to read, I picked up Haeckel, opened at the chapter on Worm forms ancestral to man and had the predicted illumination. Such detailed trikaldrishti is now becoming very frequent.

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Journal of Yoga.
.. July 1st 1912 August, 1912, will complete the seventh year of my practice of Yoga. It has taken so long to complete a long record of wanderings, stumbles, gropings, experiments, for Nature beginning in the dark to grope her way to the light now an assured, but not yet a full lustre, for the Master of the Yoga to quiet the restless individual will and the presumptuous individual intelligence so that the Truth might liberate itself from human possibilities & searchings and the Power emerge out of human weaknesses and limitations. The night of the thirtieth marked by a communication from the sahasradala, of the old type, sruti, but clear of the old confusions which used to rise around the higher Commands. It was clearly the Purushottama speaking and the Shakti receiving the command. Already the lipi .. had given warning of a new life beginning on the 1st July, a new life, that is to say, a new type of action, starting with a temporarily complete realisation of novel Personality and the final inevitable seal on the dasyabhava. Not that anything was done abruptly. In this yoga at least nothing has been abrupt except the beginnings, the consummations are always led up to by long preparation & development, continual ebb & flow, ceaseless struggling, falling & rising a progress from imperfection through imperfections to imperfect and insecure perfections & only at last an absolute finality and security. Even now the dasyam though complete in action, is not free of an intellectual questioning. But this last leaven of asraddha, of nastikya-buddhi, is confined to the truth or untruth of the Adesha given in the jail, the apprehension of certain forms of akalyana; it is not capable any longer of positiveness & even at its highest is unable to generalise itself. For the rest the triple dasyam of the

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body is active beyond doubt, the last shadowy effigies of the double dasyam is fading away in the mind and feelings there is not the same clearness; for the shadow of the double dasyam still persists by the strength of the asraddha, but the express thought, the vak of the divine communication, the experiences & feelings (all except the depression due to doubt) are ordinarily independent of the anumati. Only the perceptions present still a field to the unhappy independence of the soul, its triste liberty to doubt & revolt against God, and from this field the others are sometimes temporarily affected. The three forms of dasyam are now distinct and well-marked. The simple dasyam is that obedience to the divine impulsion which is self-chosen & depends on the individual’s intelligence of God’s will and his consent, his readiness to obey. The Purusha is still karta & anumanta, a servant of God, not His slave. The great step bridging the transition from the simple to the double dasyam is the renouncement of the kartritwa abhimana, by which we perceive that Prakriti is the only doer of all our actions voluntary or involuntary from the most deliberately concerted endeavour even to the simplest trifle and, in consciousness, are aware of the impulse of Prakriti in every movement physical or mental. At first the consciousness tends to make a false division claiming the movement itself to be our own although the determining impulse is felt as a driving or a pressure proceeding from infinite Nature above or around us. The wearing away of this division marks a farther attenuation of servanthood and deepening towards the divine servitude. But so long as the anumanta keeps his abhimana and reserves his right of individual lordship (Ishwara) over Prakriti, we have not passed the stage of simple dasyam. For between the various impulses of Prakriti, we have the sense of choosing, of an active & constant freedom, & although we choose what we understand to be God’s will, it is still our choice that determines the action in the adhara & not His direct and imperative Will. In the double dasyam on the contrary there is no active & constant freedom, but only a general & ultimate freedom which is used little or only exceptionally. We are aware of ourselves as Ishwara & anumanta, the individual ruling & sanctioning authority, but, although we still have the power of refusing our sanction to any particular impulse of

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Prakriti if we choose, we do not choose; we make no choice, we do not determine what is God’s will and act thereby or order Prakriti to act thereby, but leave everything to God to determine; the whole responsibility is His & a given impulse of Prakriti fulfils itself or not as He chooses without our interference. If the will is used, it is used by Prakriti. We are aware of it as being not our will, but the will in the adhar used by Prakriti. In the triple dasyam, even this potential freedom disappears. Whatever impulse of infinite Nature comes, we could not interfere with it if we wished, any more than the drifting leaf can deny itself to the storm or the engine to the force that works it. We are aware of our body as a whole & in its various parts being moved not by will in the body but by a will or force outside the body; our thoughts, feelings, will-power similarly. Each of these stands perfectly apart from the others & is worked separately by Nature. The will wills & has done; it does not try to determine action but leaves the action to happen or not as Nature pleases; the thought thinks & is done, it does not try to determine either the movement of the will or the movement of the action; the feelings equally live for themselves, atmatripta, not striving to compel action & emotion or thought & feeling to agree. What harmony is necessary is determined by the Para Shakti that drives us, which we feel always as a Force driving us. But this Force is itself only an instrument of a conscious Will driving it, the Will or Anumati of the Purushottama, who is Parameshwara & universal Anumanta. This consummation is also attended by a ripening realisation of the Divine Master. Formerly I realised the Impersonal God, Brahma or Sacchidan[an]dam separately from the Personal, Ishwara or Sacchidananda. Brahma has been thoroughly realised in its absolute infinity & as the material & informing presence of the world & each thing it contains, yat kincha jagatyam jagat. But the sense of the One has not been applicable utterly & constantly, there have been lacunae in the unitarian consciousness, partly because the Personality has not been realised with equal thoroughness or as one with the Impersonality. Hence while dwelling on the Paratman, the mind, whenever the Jivatman manifested itself in the sarvam Brahma, has been unable to assimilate it to the predominant realisation and an

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element of Dwaitabhava, of Visishtadwaita has entered into its perception. Even when the assimilation is partly effected, the Jiva is felt as an individual & local manifestation of the impersonal Chaitanya and not as the individual manifestation of Chaitanya as universal Personality. On the other hand the universal Sri Krishna or Krishna-Kali in all things animate or inanimate has been realised entirely, but not with sufficient constancy & latterly with little frequency. The remedy is to unify the two realisations & towards this consummation I feel the Shakti to be now moving. The action of this triple dasyam is now characterised by a harmony of shama & tapas. This harmony has been hitherto impossible owing to the excess of mental tejas which sought perpetually to energise the action & bring about a more rapid or a more perfect fruit, thus impairing the shama which consists in anarambha, shanti & the perfect realisation by the Jnata-Purusha of his own passivity. The state of action vacillated from tamasic vairagya or udasinata to rajasic heat & fervour of action. All this was an importation from outside, from the annamaya devatas, but a constant importation. With the greater perfection of the dasyam this pendulary vacillation between inertia & disturbance is sinking to rest and the hour of intense (chanda) activity in the Prakriti with perfect anarambha in the Purusha is drawing nearer. The third power of action, Prakasha, which is as a light on the path to the tapas, showing it its own works, is more & more active, but not perfect, although rounding towards perfection. This prakasha has been for the most part vijnanamaya, of the nature of discriminative & selective knowledge, acting directly by discrimination & selection as the first process of thought. For instance, I see a bird flying & I discriminate & select the farther course of its flight by an act of determining illumination I do not see the future flight with the self-vision as I see the present flight with the physical vision & so know about it. I see only the truth (ritam, satyam) about this flight, satyam of it, not sat, its truth of existence, not its existence. But this day I realised more certainly what I had previously perceived by fragmentary experience, that the basis of all knowledge is atmaprakasha of sat; by chit, that is to say, or sat luminous to itself. I began to see first the thing-in-itself

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in the Brahman (whether thing objective or thing subjective) and as part of that vision idea or truth of the thing self-manifest. The obstacles of vijnana-siddhi and of all subjective siddhi are no longer in myself but in the circumambient annamaya prakriti, not that attached to myself as an atmosphere by my past karma (for that is purified), but the general prakriti. It is from this besieging environment that imperfections expelled from myself reenter temporarily my system or the old regularised sanskaras of Nature which we miscall laws stand in the way of progress, eg illness, unease, thirst, limitation of power or knowledge, inactivity of power or knowledge. I feel, for instance, no thirst in the body but a sense of dryness around me & besieging me, but not clinging as it does when in the karmadeha or personal environment; I have sometimes to drink in order to satisfy these devatas. When I feel no bodily chill or discomfort in exposure, sleeping out uncovered in the cold wind at night, yet around me there is an unease & a shrinking which I cannot yet ignore. The obstruction & limitation, however, are no longer jealous & malignant, but the voluntary or involuntary expression of the natural incompetence or unwillingness of the annamaya devatas to new movements to which they are unaccustomed & which hurt their ease & their egoism. Notable Lipis today were these 1. Fidelity to the duties laid down by the speech. (This lipi pronounces a principle of the new action which has already begun to be fulfilled). 2. The heart and nature of the child (including the animal), the strength of the Titan, the appetites of the old giants, the intellectuality of Gods. 3. Kindly in intention, tragic in result. (Dharma in the Kali). 4. Finality to the tejas. (One of the immediate siddhis to be expected in the yoga.[)] 5. Rupadrishti. 6 Thaumaturgy. Yesterday, the 30th, there were four apposite sortileges which have an importance of the future and are besides worth noting for their entire appositeness to thought or circumstance.

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(1) EvrjAnljmE`n DAy \ o \ mhEqEB,. aOpAsnsm(p \ ; gh-T<yo Evfqt, Brihajjabala. Agni is the Tapas (Chit-tattwa in energy) & the activity of the tapas is the most important siddhi now in progress an activity born of a fire purified from rajas. The disappearance of rajasic tendency is now being finally [effected]1 (the tamasic still lasts), even the last dust of it in the annamaya environment is being swept up and out. This purified tapas is that to be contained by the jnani in me. But in addition the tapas born of devotional self-dedication is needed, especially, by the karmi the first belongs to the realisation of the nirgun sad Brahman, the second to the conception of universal Narayana. The first by itself makes for Sannyasa, the second for divine activity. The reference is to the passing away of the mere sannyasochita bhava in its last remnants at the end of June, the fulfilment of tyaga, the passing beyond the limitations of the sadhan of the Gita to the sadhan of the Veda. It is true this had already been effected in essence, but the last tendencies in the annamaya mind to the sanskaras of asceticism & mere renunciation have only now expired. \ \ \ (2) u?T AZo vA u?T AZo hFd svm(TApy(y A-mAd?TEvd ; ^ ; ; vFrE-t (y?T-y sAy>y sloktA jyEt y ev vd Brihad Aran\ \ ; ; \ yaka. Uktham (prayer) is here the ishita and to show me that ishita (lipsa without bondage) is one with prayer, the latter rose again at night at the moment of the final establishment of the dasya and the Adeshavani. Ishita is the force of life creating things, raising up from weakness to strength, from nonbeing to being[;] by ishita the soul rises up in strength and climbs from this lower condition to the high divine condition & becomes no longer of this world where ishita weakens into wish & longing but of the world of the Isha and in touch with the conditions of that state of Swarajya in which the ishita is the natural state of the soul. The sortilege was an answer to the depression caused by asraddha and an assurance of fulfilment by ishita. } (3) a \ b Et &yjAnAt. Taittiriya. ^
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The financial condition is now at its worst, a debt of Rs 300, money almost at an end, all sources either denied or suspended & everybody who could help temporarily in a similar condition of destitution. The sortilege came as an answer to the anxiety in the annamaya mind about the sharirayatra. \ h \EvdA (4) t(klmAc"t yE-m kl BvEt y ev vd y u {v ; ; -pDt_nf y(ynf y {vA tto Em }yt i(y@yA(m Brihad Aranyaka. \. ; ; ; ; h An answer to doubts about the activity of ill-wishers.
. July 2d Nothing of decisive importance today. The vani is active. It seems that the faculty of rapid interpretation of the rupas, lipis etc is being finally established and there is greater firmness of the trikaldrishti. There is stress in the lipi on the word “prodigy”, which seems to be prophetic in its nature. The symbols of physical ananda have been determined and were repeatedly shown a butterfly for kamananda, (this is of long standing), a wasp for raudrananda, a bee or honeyfly for tivrananda, the long Indian bee for vishayananda, a moth for vishayananda.2 Lipi 25th George first end of existing state of destiny. I may note that a former sortilege occurring after the Titanic disaster and pointing to fresh disasters in the struggle of machinery with Nature, which I had supposed to be false or falsely interpreted, is today vindicated. No less than four accidents (three fatal, one extensive) in two days in aviation! It is noteworthy that I was wondering only a day or two ago at the comparative freedom of Germany from these accidents but these accidents (except one, I think) are in Germany. 8, 9 and 7 constantly reappear in the lipi. They indicate the chief points on which the struggle with the objective resistance is now concentrated. The secondary utthapana commenced feebly on the first attained on the night of the second some strength. There was perfect mahima & laghima (perfect in nature, not intensity) in the legs, but the defect of anima prevented sustainment for more
2 The first or, less likely, the second occurrence of “vishayananda” is a slip for “vaidyutananda”. Ed.

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than 15 minutes. In the arms it is general adhogati working through unease and general hostile physical sanskara that opposes; the special defect of anima is less prominent, though entirely absent only in one or two positions. Even in those the adhogati works through kala to recreate it.
. July 3d The barrier offered in the annamaya prakriti to all decisive fulfilment of the vijnana-chatusthaya (the siddhis of knowledge & power incidental to the opening of the ideal faculty) [has]3 at last given way. The power of trikaldrishti in those movements which are nearest to the prakamya and vyapti (perception and reception of the truth about objects by sanyama on the objects or contact in consciousness with them), [has]4 triumphed over the obstruction. Instead of a difficult choice of the truth, past, present & future, about things & happenings, a choice hampered by a siege of false suggestions from the physical gods in the material environment, the suggestions themselves are coming to be automatically true. The vijnanam which is satyam ritam is conquering the last fields of mentality & imposing its satyadharma or law of self-existent truth which is necessary for perfect vision of things, satyadharmaya drishtaye. The movement is not yet entirely triumphant, for the enemy returns to the charge and clouds the siddhi with the anritam, but in the siddhi now there is fixity &, though not perfect continuity, yet a prevailing persistence. The enemy cannot prevent the persistence. The condition of success appears to be perfect passivity. If there is any arambha, any setting about to know, mental activity with its tangled web of error starts again; Truth, the satyam, is idea true in itself, self-revealing[,] atmaprakasha, not acquired, not in any way arrived at. The mind with all its guessing, inferring, discovering can only reach a marred & mutilated truth inevitably companioned by error. This breaking of the barrier was presaged by the lipi. “The difficulty is conquered.”

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The siddhis of power have also begun their decisive action but less perfectly than the trikaldrishti of prakamya and vyapti. There are four tendencies that prevent its proper action & effectuality; (1) the tendency to miss the object of the prayoga, as when Pallas Athene turns the shafts from the hero of her preference, so that the aishwarya or vashita does not act upon it at all; (2) the tendency because of habit, previous purpose or tendency or mere recalcitrance to a novel suggestion to pay no heed to it, to shake off the shaft of suggestion from the mental body & go on one’s way, if one is in motion or remain firm, if static, as if the suggestion had not reached; by the sukshmadrishti or by some involuntary movement the hitting of the mark by the force aimed at it can be discerned; (3) the tendency to confusion in the mental current of suggestion & mechanical opposition in the body leading to delay of obedience or deviation from the time, place & circumstance enjoined; (4) the tendency for adverse circumstance to interfere & divert the faultless or generally successful fulfilment begun. However, the frequency of obedience & frequent exactness of the action show the emergence of the successful Shakti. It is notable that both these activities are confined in their success for the most part to the immediate happenings around me of a trifling nature. In the rest there is only a general pressure and ultimate success and a capricious success in details. The therapeutic power has evidently gained in force. The vijnanamaya articulate thought had established its free activity regardless of all doubt & opposition in the mind, but it had not decisively proved its truth & vijnanamaya nature by unvarying result in the objective & subjective happenings of Yoga & life; but this movement of proof has now powerfully commenced. Drishti is also preparing a decisive movement both in lipi & in crude rupa. The lipi “After dinner the siddhi will take a new turn”, came in the afternoon & was fulfilled duly like the script of the morning. The new turn proved to be the final establishment of the first chatusthaya where it was still weak (in the hasyam or active atmaprasada) and its independence even in the annamaya prakriti & its last outworks of favourable & unfavourable happening (mangalam & amangalam). There are a few recesses of environing material mind in which sensitiveness to the apriyam survives feebly, but

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these touches have only a brief persistence. The second chatusthaya is preparing its liberation in the defective points (kalyanasraddha, faith in the adesha, ishwarabhava, etc), but as yet only the sraddha in the yoga siddhi is decisively fulfilled. The reason in the annamaya mind opposes the perfect sraddha, the damyam in the annamaya temperament opposes the ishwarabhava. July 4th The lipi is not yet entirely conquered by the Satyam. Especially when the doubt about the adesha siddhi rises, it gives or suggests false prophecies but the falsehood is usually noted, now, at the time & no longer deceives. Today’s notable lipis (1) Fullest satisfaction of the heart next after the fulfilment of the laughter (hasyam). It is notable that the fulfilment of hasyasiddhi has recently been predicted with great persistence by the lipi “laughter”, which I could not then understand. Cf the old lipi, “Safety” (2) Ekas tisthati viras tisthati. (3) Sadi Carnot. (4) Disorder at once; yes. The last script had reference to the prolonged attack on the first two chatusthayas & also on the new siddhis of the third which had produced in the annam some disorder, mental activity & vague uneasiness; it predicted the immediate removal of the disorder by restoration of passivity & was at once fulfilled. The attack lasted or recurred throughout the day until this script appeared with its immediate fulfilment. The vividness, frequency & simultaneity of the lipi have now been established in fixity, with continuity; but are not yet invariable or intense. Different forms of lipi, chhayamay, varnamaya are becoming more frequent (called in the prophetic script lipikaushalya). Along with this successful issue from a long & weary struggle the details of the lipi are becoming more & more independent of mental activity, eg le resultat decisif where the annamaya mind had blunderingly suggested decisive; the words suggested by the mental thought voice are increasingly rejected and other unexpected words substituted even when the lipi appears progressively and not with an

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unexpected spontaneity; etc. Automatic script recommenced today showed a greater truthfulness in the few statements made about the next movements of the yoga but is still capable of exaggeration. The vani has not yet entirely established its satyam to the mind. It is still taking up all imperative thought-voices suggestive of action & the articulate Thought is taking up all voices suggestive of knowledge. When this movement proceeds, there is a slight return to the old inefficiency of phrase, ambiguity of statement or exaggeration of suggestion; but these faults are only reproduced to be removed & not, as used to be the case, to have bhoga & be exhausted. The siddhis of power progress steadily. One of the difficulties is now removed; the power hits its mark, & where unfavourable circumstances intervene, favourable circumstances have begun to appear to counteract them. But refusal, delay & perversion are still common. Those on whom the power is used for progress in Yoga (S. [Srinivasachari] Bh. [Bharati] Sn. [Saurin] Bj. [Bijoy]) give frequent proofs now of success of siddhi & especially of vyapti of the shakti & jnanam in my or of my thoughts, but this siddhi is not yet decisively regularised. Mental bhukti is now complete (with the exception of adverse events where there is more of samata than bhukti) & is invariable in rasagrahanam, usual in bhoga and, nowadays, occasional as ananda. But the shuddha ananda attended by the realisation of universal saundaryam often fails temporarily, owing to the loss of hold on the inner man and the dwelling on the physical appearance instead, when this happens, and it happens only with regard to human faces, there is a fall in the general tone of the bhukti which ˆ tends to lose hold of the second & third intensities of bhoga (ratha & ratna) and descend to the rati or lowest intensity or else even to go back from bhoga to mere rasagrahana. But the lapse is never long sustained. Physical bhukti of the indriyas is well established except for the occasional failure of chakshush ananda in the movement above described and a failure in certain tastes of the palate, the latter exceptional. Sparshananda is still confined mainly to the low state of the rati, though well capable of the higher states, and is hampered by the persistence of discomfort by prolonged exposure to excessive

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heat, exposure to cold above a certain degree in the state of sleep or after sleep when the nervous vitality is lowered, the intenser touches of pain or poisonous irritation. Thirst is being once more expelled, but hunger is again active. The five physical anandas occur occasionally sahaituka, but the ahaituka activities have for the time being been suspended along with progress in the other physical siddhis. Sleep is strong, also adhogati of weariness, denial of anima, refusal of the saundaryam, persistence of the stray survivals of the phantasm of illness-symptoms. These seem, however, to be losing all hold except on the stomach & central functions, where they are attempting to resist final eviction (fullness, tejasic unease, touches of nausea) or to prevent fixity of siddhi. Visrishti is stronger than it has been for a long time past. Utthapana of neck maintained for about 10 or 15 minutes, finally overcome by pressure of adhogati.
.. .. July 5th & 6th A day of considerable and constant progress. Two predictions were made during its course of the progress apportioned to it, the first in script after an opening activity of telepathy and thoughtreading, the second in thought and perception. The script ran, “More advance in vyapti & prakamya of thought; decisive effect in siddhi of rupadrishti. Progress in visvagati. Physical siddhi in 6. 7 & 8 (secondary)”. The prediction was fulfilled, but perfunctorily without any generosity or amplitude of effect. It was replaced by the second prediction which promised the beginning of a second totality of the third chatusthaya on a larger scale & with a stronger effectiveness heralded by the extension of trikaldrishti, prakamya, vyapti and the siddhis of power to things distant in place & time and a preparation of totality in the fourth & fifth chatusthayas. There has long been a free & successful telepathy (vyapti) & reading (prakamya) of the characters, feelings & states of mind of others and for longer still an elementary perception & vyapti of their actions. But the thought contents of the minds of others have been hidden from me except occasionally or in abnormal states of my being when it was concentrated in anger, apprehension or sympathy. Or it would be truer to say that I have read & received

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plentifully the thoughts of others, but as I now perceive without knowing their nature & origin, because the discriminative faculty & the sraddha or shastra of the thing were absent. Today, however, the veil was lifted, the barrier finally broken. Not only did telepathy & thought-reading abound, but in a single day the proof of correctness began to be ample. Things distant in time & place have also begun to yield up the secret of their present, future & immediate past, even in the rough of their distant past. Proofs have simultaneously begun to be vouchsafed. Things have even been perceived, denied by the object of the drishti or by apparent events & then proved in spite of denial on more ample evidence. Nevertheless the action is not yet perfectly free; the power of obstruction in the annamaya nature can no longer entirely prevail, but the will persists. Trikaldrishti is still hampered by revivals of the lower movement, when incorrect suggestion resumes for a short time its sway. There are also elements of error in the successful movement, mostly of the nature of mithyagraha or mithyaropa, misconception by which a tendency or passing thought is taken for an intention or an intention for the thing that will happen etc and misplacement by which the thought or action of one is taken for the thought or action of another or falsely placed in time, locality or order of circumstance. The siddhis of power increase always in force and in frequency & accuracy of fulfilment, but are not yet as habitually successful as the siddhis of knowledge.
[Five blank pages intervene in the manuscript between the above entry and the one that follows.]

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Morning. Experience of perfect unity of shamas, prakasha & tapas first in trikaldrishti, then in action. It was found that the sole error (of final result) in a particular drishti was owing to haste of mental tapas taking the main tendency or intention as the thing that was bound to happen. The right details were given by vyapti-prakamya of the immediate future, but were not accepted by the mind till they were fulfilled. The tapas is not yet chanda. A great & supreme passivity remains in which traigunyamaya utsaha and nirveda try to subsist discouraging as yet the tapas and prakasha. Only shamas is, as yet, entirely victorious. There is no longer any attempt by the manasa buddhi to forecast action; it recognises the impotence of speculation. Ananda Mimansa begun last night; the first adhyaya completed this morning. The proof of preparation of beauty in a very initial stage has during the last few days at last begun to appear. Strongly increased intensity of kamananda and much more continuous and pronounced general tendency to that ananda with its concomitants. Sometimes the force that commences is the tivra. Premananda based on realisation of God as every separate existence animate or inanimate re-becomes, suddenly active and strong. General trikaldrishti but without proper arrangement or nishchaya therefore groping & incorrect in detail is becoming normal. The Shakti has begun to move towards normality of correct detail. Power applied more perseveringly to the bodily siddhi seems to be producing more consistent results. The apana is being dominated, resistance to saundaryam relaxed, urdhwagati tending to recover from its prostration. Three longstanding aishwaryas were fulfilled yesterday & today in public events. Continuity of record promises to become more common in the samadhi. The first chatusthaya is now acting in its completeness by completeness of samata & the hasyam no longer depends on mangala upalabdhi. The body is also being possessed by samata & universal ananda even in what was formerly mere pain or discomfort.

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Sahaituka vishayananda is resuming its old occasional strength which now promises to be normal. The others are also more common. Nirvisesha (ahaituka, but another term must be used) shuddhananda seems about to be established and it is asserted that it is established within and in the body. Aishwarya about P´ [Poincar´ ] successful; it remains to be seen e e whether he keeps his seat. Today’s predictions. 1. Passivity united with tapas and prakasha; removal of moral tamas and partially of mental tamas. Fulfilled; there is shamas, but no tamas except the uncertainty in the mind and a vague tendency to asraddha about the Adeshasiddhi & about the rapidity of the Yogasiddhi. 2. Ananda increased in the body; shuddhananda strengthened. Fulfilled 3 Health increased, linga and stomach strengthened in their chakras, apana dominated by prana. 4. Adhogati dominated by urdhwagati. (In these two respects it remains to be seen whether the apparent improvement is real & permanent.) 5 Beauty prepared. (Fulfilled with the slightness proper to this stage) 6. Vijnanam strengthened in all its parts beginnings of rupadrishti in dense & developed forms. (The latter is still doubtful) 7. Karmakama strengthened. (Not apparent.) 8 Kalikrishna strengthened. (Fulfilled) 9 Adeshasiddhi. The meaning & fulfilment of the last prediction are not apparent. Lipi “Today physical siddhi begins”, fulfilled.
.. July 14th Realisation of God in all attended by shuddhananda (in the state of bhoga like all the mental anandas) both nirvisesha and savishesha. These anandas (mental bhoga of all kinds & the physical

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bhogas) seem to be finally established & incapable of overthrow or effective breach by the nirananda. They have an air of being pratisthita. Only the nirvisesha sharirika anandas are intermittent and obstructed. The nirvisesha shuddha & premabhoga are, however, still dependent on the perfect realisation of Sarvavastushu Ishwara. There is strong tendency to deposit of prithivi & visrishti, & if the apana is dominated by the prana, it is as one who still successfully struggles with his assailant. The same is true of all the physical siddhis that have at all advanced, they are attacking, sometimes prevailing, sometimes in possession, but not yet masters except in the suddhi, bhukti & mukti (the latter most imperfect of the three). Yesterday by a sudden opening of faculty Sanscrit prose, even of the Kadambari type, which was until the last reading difficult to understand, troublesome & wearying to the brain, has become perfectly easy & intelligible at the first reading without labour. A similar result is coming in Sanscrit poetry but more slowly. Prakasha & tapas in the brain have increased, tamas is passing away. It is now apparent that kama was greatly strengthened yesterday & karma in bhava and power, but not, apparently, in actuality. The experience of the afternoon shows that ananda is not yet beyond effective breach by the nirananda & that the samatahasyam, though now normal, can still be interrupted, the traigunya become once more active feebly in rajas & by the use of force on the Jiva in his system, but strongly in tamas & with the consent of the Jiva. The old device of insisting, against the Jiva’s will, on flattering statement & promise which no longer seems supported by experience, has again been used. The exact trikaldrishti accurate in every detail or almost every detail seems to be becoming more normal, but is still very far from being habitual or even common; but it does not need so exceptional a movement of tapas as formerly; it comes, when it comes, easily & naturally The central chakra was stronger than ever before for a short time this morning & almost perfect in type, but collapsed under pressure. The force of arogya in the stomach has not yet removed

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the bhautic symptoms & unease attendant on imperfect assimilation. Apana is active & dominant in the jalavisrishti. The element of rajas in the daily written predictions is now clearly revealed by the extravagance of today’s predictions which run as follows. 1. General physical siddhi established, particularly health, urdhwagati & ananda, in their types, not yet in unbroken possession. 2. Physical mukti & bhukti become more apparent. 3. Vijnana liberated from its limitations, not entirely, but able to move towards the brihat. 4 Adeshasiddhi & totality of the fifth chatusthaya. The bhashasiddhi of Sanscrit prose, tested, proved to be well established. It is now suggested that the predictions were not in themselves intended to indicate the actual fulfilment during the day but the occupation of the shakti with these things during the day & afterwards. In this case it will be a general programme, rather than a prediction. But it was preceded by a phrase which fixed the understanding in the mind in a different sense. The attack of asiddhi in the afternoon was not entirely lifted during the day, especially in the intelligence (buddhi) which remained under the control of the tamas. Rupadrishti of ghana & developed form was active for a time, but the drishti still subject to the old defect, the vivid is unstable & the stable dim or ill-defined. July 15th This morning Samata is perfectly restored and there is a strong increase of the suddhananda with a manifestation of the faery element in the beauty of things, the sense of their beauty of ananda, the pleasure taken in them as visions of his weaving of God. This transcends or contains the beauty of guna proper to the vijnanam; it depends not on knowledge-perception of the separate guna & yatharthya of things, but on being-perception in chit of the universal ananda of things.

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The written prediction today: 1. Finality of shuddhananda. 2. Increase of sharira ananda. 3. Progress of health and utthapana (health in linga & stomach) 4. Preparation of saundaryam. 5. Kali Krishna (finality of mental dasyam and sraddha in the guidance, not in the truth of everything stated.) 6. Karma & kama increase. 7. Trikaldrishti notably, powers less, samadhi somewhat developed. The fifth has been immediately fulfilled; the personality of the balaka Krishna has taken possession of the sources of knowledge and communicates through the vani & vani script & even through the thought and the lipi; only the perceptions still belong to the Prakriti. The bala bhava (with a touch of the balaka) is established in the Shakti. The general tendency to kamananda & sharirananda is increased & more persistent but does not yet pervade & hold the body, but only moves about it in brief & rapid wave-movements. The weakness of the nabhi chakra is the chief obstacle Rupadrishti increases and instances of perfect dense crude & dense developed have manifested, but the latter are without stability. Shuddhananda is universal; questioned at first by the objection of physical ugliness, it has been liberated by the perception of the faery grotesque, the place of the crude, the unformed, the uncouth & the fantastic in the scheme of the universal beauty. The vulgar is the effaced and has the charm of that effacement. The movement of the intellect in difficult Sanscrit poetry is much easier and stronger & sometimes the vijnanamay knowledge manifests (smarta sruti) with regard to the meaning of unknown words. The primary utthapana is now active in removal of general weariness & alasyam, but still subject to the necessity of ample sleep & change of occupation. Health is dominating the defects still existent in the two chakras. Kama is more settled & the general

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tendency to the ananda continues (afternoon). In the trikaldrishti freedom of movement and the frequency of the sruti (which occupies at present all the means of knowledge along with the smriti) are now established, unhampered by the purely provisional nature of the sraddha conceded. This sraddha proceeds from the imagination, heart & general judgment but is refused by the buddhi which trusts only the smriti & drishti, where there is no prominence of sruti. Prakamya-vyapti is strong & frequently or even generally justified. The powers are not yet acting noticeably. Lipi (earlier). “In four days trikaldrishti will be perfect.” Trikaldrishti is being finally liberated from the tejasic movement which instead of waiting for knowledge & allowing it to come, tries to find out & fix the truth, preferring speculation to sight. The general correctness of the trikaldrishti was first made quite normal in those movements which closely follow the incident from step to step as it [proceeds],5 then in the prediction of the event before it begins; afterwards precise correctness of detail was brought to the level of a normal movement (not invariable, but natural, easy & frequent). Next the powers were applied to detail first of time, then of place, then of circumstance and precision of fulfilment was made normal; but the resistance here is greater & renders success less frequent. By several lipis the extension of the siddhi to trailokyadrishti was promised for the day, especially in samadhi. The first step was to attach a perception to rupas seen of their meaning & circumstances. Subsequently in samadhi a series of visions of Patala occurred, brief but some of them representing continuous incidents & scenes, eg, a ghat of many hundred steps descending to an abysmal river, small watersnakes darting through a river, all the scenes in shadow or dimness. Kama strong & the kamachakra tested. Primary utthapana & strength of the chakras was maintained throughout the day. In the evening the vani was active in the highest degree in the buddha. Tendency of sharira ananda was maintained, attended usually
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with continuous incipient ananda more or less pronounced, but not intense. Siddhi in sharira mukti was promised & given by positive ananda in heat & cold, and also, so far [as] could be seen by a strong instance in pain. The ananda in cold was especially strong & unmixed; that in heat was qualified by the mildness of the heat inflicted. Farther experience is necessary. Perfect dense & developed crude forms have at last effected their power of manifestation.
.. July 16th Dasyam more strongly confirmed, by emphasis on all action being for Srikrishna’s ananda & bhoga, not for the Shakti’s and by passive acceptance of the truth of the vani as superior to the apparent experience of the moment. Knowledge by sruti has begun to be proved & accepted. The process of finally manifesting the trikaldrishti in things distant has begun, the automatic unsought knowledge proving always truer than the mental opinions, inferences etc. The increased strength of the kamachakra strongly tested last night, has endured the test so far. Visrishti in the morning, but the bhautic symptoms were slight. Programme. 1. Trikaldrishti confirmed & extended; trailokyadrishti & rupadrishti 2. Powers strengthened. 3 Samadhi largely developed 4. Utthapana & health carried forward 5 Ananda established in an intenser movement. 6. Madhurabhava of Kali Krishna. 7 Karma & Kama strengthened. It may be noted that the stranding of the Persia begins the fulfilment of a recorded sortilege which has since been believed to be false. There are numerous instances of such belated fulfilment of old lipis, predictions in the thought, declarations in the vani. The postponement seems to have had for its purpose the indulgence & final refutation of the asraddha so firmly seated in the logical intellect.

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The day was given up to an attack in great force by the Asiddhi disturbing or veiling all the chatusthayas. The strength of the kamachakra began to weaken in the morning & collapsed in the evening. The utthapana persisted almost untouched and the health though attacked held its own; the general ananda only wavered a little in the evening except the inner ahaituka etc in events which was entirely disturbed, but the sharira only came by intervals or persisted as a faint tendency. In the evening, however, there was a brief intense movement. After a violent struggle the powers prevailed over resistance in the evening. Trikaldrishti, likewise. Both attempted to move forward beyond normal action to invariability, but after a time the attempt was suspended. Trailokyadrishti was active, especially in the samadhi, rupadrishti also, but in the chitra, sthapatya & cruder forms and no advance was made. Samadhi advanced considerably. Yesterday’s lipi, “story” explained at the time as the connected tracing out of a story in the night in dreamsamadhi was fulfilled. One or more scenes are presented & the thought traces the development of the connected incidents, often beginning before the appearance of the scene, to the conclusion. In the afternoon there was a struggle between sleep & swapna samadhi, the latter prevailing for the greater part. At night a rapid succession of brilliant visions presented to the eye scenes from the swargabhumis generally, those of the ananda bhumi especially. There is a strong tendency for the disconnected dream with its incoherence & perverted memories to disappear. Sleep was reduced to four hours in the night. The promise was given during the day to confine it henceforth to a six hours maximum to be reduced – successively to 4, 21 and nil. The Kalibhava was developed in the 2 terms of the second chatusthaya, Mahakali, Mahasaraswati with a previous return to Maheshwari & Mahakali. July 17th Programme 1. Renewal of the force of the siddhi in the body 2. Forward movement of the vijnanam 3. Fifth chatusthaya prepared for life. The force at work today in a state of depression, internal ananda

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wanting. The siddhis were rather in a process of modification than of advance, except the trikaldrishti which is becoming more & more the normal action of the mind, but still chequered with the tejasic habit of exaggerating or misplacing a perception. Speculation recurs frequently. The tapas was depressed in order that the fifth chatusthaya might be arranged for action & the tendency to personal use of power in karma eliminated. The siddhis of power encountered a great resistance, but they were usually successful, though not in the detail. Samadhi with visions of Anandaloka, the swargabhumis, Earth & Swarga. Lipi about the King. Evidences of preparation of saundaryam still slight and indecisive but no longer doubtful. Sleep at night six hours & short sleep in daytime.
.. July 18th Programme. 1 Preparation of karma (sahitya, bhasha, philosophy, nirukta, prerana) " of kama (knowledge, bhava, outflow) Madhurabhava of dasyam in action. 2. Beauty prepared, health & utthapana maintained, physical ananda insisted on 3. Vijnanam made invariable, powers enforced in detail, samadhi extended. Sahitya was resumed today, the Life Divine commenced; also the systematic study of Magha, an orderly arrangement of material (C dhatus) for the Structure of Sanscrit Speech and a review of past Prerana records begun. The insistence on physical ananda was not strong, but health & utthapana were maintained & in the evening the physical capacity of surfeit was, momentarily at least, conquered. The realisation of action as movement of Shakti enjoyed by Purusha came strongly in active dasya with arrangement in knowledge of the kama. There was one remarkable instance of outflow. Vijnanam is now acting invariably, spontaneously, not in particular instances & by special tapas as formerly, but not yet perfectly. The Powers overbore opposition & acted upon detail as well as generally, with great frequency in the evening. Extension of

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samadhi was not noticed in the swapna condition, but in the jagrat there was a temporary living in the pranamay jagat and a strong sensation of the vibrations of its earth & sense of its atmosphere. The annamaya self became finally trigunatita, indifferent to the action of the three gunas, not yet anantaguna. Tejasic tapas is dead in action, feebly phantomlike & ineffective in knowledge, but tamas is still strong, though the depression of the annamaya system, persistent recently, has been modified. Internal ananda is yet weak & overshadowed; only the buddhi keeps its grasp on the Anandam Brahma. Sleep at night six hours, in daytime half an hour.
.. July 19th Programme. 1. Continuation of karma (Bhasha, Sahitya, nirukta, prerana, kavya); preparation of kama with strong action of madhurabhava; Krishnakali finally realised in triple dasya. 2. Health & utthapana to move forward and the intenser ananda to become frequent & normal. Saundarya prepared 3. Vijnana action to be perfected, action of powers rendered invariable and swapna-samadhi completed in its deficient parts.

Morning The vijnanam has by a greater activity and extension arrived at a point when the truth underlying every impression & idea in the mind or visiting the mind can be & is perceived, but owing to a tamasic obstruction it cannot always reveal the proper source & placement at the time of the drishti; consequently the mind has still time to misplace the truth & by misplacement turn it into an error. This is especially the case in the trikaldrishti that is not of prakamya vyapti in its nature but independently revelatory. It is now proved beyond doubt that the mind invents nothing, but merely transmits, records and interprets, & interpretation not being its proper function is more liable to misinterpret than to understand correctly. The activity of vijnana is not yet perfect, but it has moved nearer to perfection. The powers are already more active, successful & frequent.

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Karma The Life Divine continued, Rigveda resumed, nirukta & prerana slightly, kavya touched, Bhasha proceeded with. The difficulty of understanding Magha now only persists, ordinarily, where the meaning of important words is unknown. Triple dasya was strongly confirmed in the mind in relation to the Krishnakali bhava. The health & utthapana appear to be a little stronger & the intenser ananda occurs normally in place of the old tendency with inceptual ananda but its frequency was not great & is still strongly resisted. Reading of lipi in samadhi which was deficient, has been confirmed, but continuity of record was not clearly established. The vijnana action is perfected in itself, but still weak in force and not always perfect in action owing to the emergence of yet another layer of unreformed annamaya personality. The reform of this layer proceeded yesterday. The weakness is especially in the fluctuation from ananda vani & vijnana thought to buddha vani. Sleep 6 hours at night; in daytime swapna & sushupta samadhi.
.. July 20th Programme. 1. Karma (sahitya, kavya, bhasha, nirukta, prerana); kama strengthened, madhurabhava & triple dasyam intensified. 2. Intenser ananda made invariable, health & utthapana strengthened. 3. Vijnana, powers & samadhi strengthened continuous record developed. The record from today resumes the character of a communication and includes a view of the future as well as of the present and past. Hitherto the programme has been carried out but often with a feeble & uncertain execution. This has to be changed. Especially, today, the force & joy of the soul has to be revived & the tamasic hue cast over it by the uncertainties of the tamasic intelligence removed. It is already too evident that the Yoga will be fulfilled for the tamasic intelligence to deny it any longer, but the denial is now of the rapidity of Yogasiddhi and of the certainty or probability of the Adeshasiddhi. Bhasha & the Life Divine have already been resumed. Today, yesterday’s trikaldrishti that there would be news in

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the paper today of a fresh Italian attack has been confirmed by the news of cannonade in the Dardanelles & of the ministerial difficulties in Turkey. In this connection it is evident that there is still a slight tejasic influence in the vani colouring the truth with the prepossessions. There is strong resistance to the therapeutic power. The promise of equipment does not materialise. The obstruction to the physical siddhi is stubborn. Even the vijnana is faltering & “mesquin” in its action although increasingly general in its truth & frequency. These are the main helps of the tamasic intelligence. The trikaldrishti is already stronger in its action, though the confused method of working out the details from uncertainty to partly approximate partly complete correctness still continues. The siddhis of power are evidently much stronger & are overbearing in the field of exercise all the resistance brought against them; the only defect is that time is needed &, if time is not given, the prayoga is apt to be fruitless. In the field of life there are plenty of instances of success, but the power of offering a strong & successful resistance still belongs to the annamaya prakriti. Ananda is restored & force is coming to the bhava & the action. During the day the karma was strengthened Rodogune revised, prerana liberated from its shackles, nirukta strongly brought forward (C roots), the RV. proceeded with and, at night, the collection of materials for the R.V.. Bhasha and Sahitya were continued. The triple dasyam & madhura continue to be intensified. Ananda was made invariable & intenser even in touches of discomfort, but the nirvisesha was only increased in frequency. The third chatusthaya strengthens slowly, but lipi & drishti are at present under a cloud. Five hours sleep at night, a little in daytime.
.. July 21st Ananda has been restored, but certainty in the sraddha is at a low ebb & the tamasic intelligence finds still plenty of justification. Today the usual daily programme will not be given. The sixth chatusthaya will now be made permanently manifest in all its parts as a single whole, though not yet a perfect whole; still intensity alone will be wanting. The literary work will in all its parts be brought to a regular activity during the next few days. Outward

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work will commence in the same interval. The third chatusthaya in the next three days will be liberated from pettiness & want of force, the fourth rise above the tamasic obstruction. The doing of work in larger masses has begun this morning with the Rigveda. More of this collection of material will be done today, without interfering with other work. The last suggestion was fulfilled. All the usual work has been done, but the collection of material replaced the usual comment on R.V. Prerana was intermitted. The sixth chatusthaya was rendered vivid & invariable, the fourfold Brahman being seen everywhere in the whole & in each object, very vividly, except when the mind is not free. There is a state in which the infinity of the mind is clouded by preoccupation with a particular idea or subject; the sense of freedom, prakash (transparent luminousness) & lightness is replaced by obscurity & a heavy contraction in the guna of narrowness. This is a remnant of the buddha condition. There is another in which there is a particular movement in mind (special occupation), but the mind itself is infinite[,] free & merely watches its own movement. This is mukti with particular tapas. The second chatusthaya reemerged in the evening bringing with it a restoration of force & faith (not complete), but this reemergence was clouded afterwards. Health was much stronger, but perfect assimilation is still disputed by the apana, though the latter no longer produces distention of flatulence, but only tries to limit food-capacity, maintain the slowness of assimilation & restore the visrishti which has been discontinued for four days; the jalavisrishti is very strong and insistent. Nirvisesha kamananda in its intenser form, but not so intense as it was at times, is normal & frequent, but not long continued. The vyapti prakamya is becoming more decisive & intense. Samadhi is attacking the discontinuity & momentariness of the visible record, thought record has already the power of continuity. Sleep for five & a half hours 1 hour in the daytime.

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. July 22d Lipi 22.23. indicating these two days as of special importance. Sleep at night, which is tamasic, increases denial of utthapana, moral tamas, strength of apana & all asiddhi; sleep by day, which is strongly charged with samadhi, refreshes & is inclined to be brief. It is evident that the sleep which attacks has its stronghold in the karmadeha and not in the actual body. Saundaryabodha & Ananda in the outside world are now perfectly established, but relics of asamata remain and momentary tendencies of mental revolt touch the prana & chitta & sometimes the buddhi, (vA EvlFy t. Kalibhava is strong, but has not taken possession of the speech where the old sanskar is powerful. Krishna seems sometimes to remove himself and look out from behind a veil. This presence & absence in myself with its results reveals Christ’s state of mind when he complained of being forsaken by God. This is salokya, sayujya is when there is the same feeling of presence, but of God in contact with us or embracing the soul from outside, not of being in us & part of us, thought different & yet the same. Sadharmya is well established, but not perfect because of insufficient Ishwarabhava. The relation of Purushottama, Akshara Purusha and Kshara Purusha (Jivatma) is now constantly & vividly seen by me in others more than in myself, although just now it is manifesting in myself. In myself the Purushottama & Kshara Purusha are most vivid to me, in others the Jivatman & Akshara Purusha, while in the world at large (jagati), it is the Purushottama containing the other two in Himself & almost engulfing them they seem to be merely movements of the Purushottama, parts, layers, aspects of His personality, as indeed they really are. This is because in the jagati & indeed in inanimate beings there is not the ahankara in the buddhi to create a sense of difference. Being more strongly aware of my own remnants of ahankara than that of others, or, rather being more troubled by my awareness the Akshara Purusha is less manifest to me than in others, in whom I see the ahankara only as a play of Srikrishna and am not disturbed by it. The health of assimilation was strongly combated but in the end prevailed distention, air-filled ether, is still the weapon of

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offence; also a relic of skin-irritation, exceedingly superficial, but persistent has reappeared since day before yesterday. Sleep was reduced to four hours and a half at night, none in the day. Nirvisesha kamananda became insistent & long continuous in the evening & up till 11 pm, but its first intensity was not maintained. It has, however, always a tendency to thrill & chandata or tivrata which was absent to the inceptual manifestation. The general tendency is strong & persistent. The signs of development of saundaryam are becoming clearer and more decisive, but none is as yet victoriously emergent; though one or two are on the point of it. Scenes of the future in samadhi are manifesting & nearer to the antardarshi jagrat condition which has long been deprived of all but very dim images. There is a frequent replacement of perception of sthula by perception of prana values eg a strong, almost violent pranamaya oscillation (throbbing & swaying) physically felt in chair & table when the physical chair & table were only given a slight vibration by a gentle motion of one seated on the table. The chair although detached from the table & connected only through my body shared strongly in the pranamaya disturbance. The senses tend to confuse the two & feel the chair and table physically moving, but the viveka having taken possession of the manas prevent[s] the sensations from succumbing to the error of the physical sense. The most important & decisive results were in the second and sixth chatusthayas. The Mahakali bhava in Mahasaraswati continent, after being clouded for some time, finally revealed itself as perfectly established and is developing the permanent ugrata, ishwarabhava etc; the ishwarabhava is tending to become independent of the results of activity & to consist in the force & confidence of the activity itself and of the personality manifesting. But also in the trikaldrishti sruti is insisting on self-justification and increasing the self-existent faith which is independent of the misleading twists & turns of immediate result & event. The Mahalakshmi bhava, hitherto absent, is now tending to appear. At first it replaced momentarily the Mahakali which it is intended only to colour without altering its character, afterwards it tended to bring the MahalaxmiMahasaraswati combinations, but eventually it has subordinated itself to the proper Chandibhava. The Mahakali bhava tends to be

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weakened, but no longer blotted out by the old sanskaras in conversation & after sleep; but it is no longer replaced by MaheshwariMahasaraswati, but by an improperly combined quadruple bhava. The Maheshwari (Gauri) pratistha is still too prominent, because the habit of exciting mental tapas, against which the pratistha is an insurance, still lingers, though weakly, as a habit that always revives with the advent of Mahakali. The permanent realisation of the fourfold Brahman is final. The activity of shuddhi, mukti, bhukti is now final in all their parts, though not yet consummate; only the siddhi remains and this is being rapidly brought forward. It is still chiefly hampered in the karma proper to Mahakali & in the outward fulfilment of kama.
.. July 23d Today is the day long fixed for the fullness of the third chatusthaya apart from the two later chatusthayas, in so far as its action can be complete without being entirely effective in kama, karma & the body. It is also the day when the movement towards that effectiveness begins. Siddhi of power today is working instantaneously & in detail & the action of all the powers is normal, regular, effective, invariably employed as the chief & proper instrument, but not yet entirely perfect in detail. Bhautasiddhi is working, but still overpowered by adhogati, nor likely to be free till general utthapana overcomes adhogati. Samadhi is still deficient in continuity of visible record. It is supposed that it will round itself off today. The vijnana is now working with force & applying itself both in knowledge & shakti to things of moment. The physical siddhi is engaged in fighting down the tamasic obstruction. Yesterday only a little literary karma was done, as previously announced, nor will anything be done today. The activity of lipi & rupa, almost suspended for a time, is now reviving. In trailokyagati the mind seems to be standing on the doorstep of the pranamaya. Nirvisesha kama Ananda throughout the day was active & the general tendency continuous. The strength of the samadhi was increased & continuous coherent record established in the dream form, of speech, & communication with others on the plane of the Imagination, in the kalpanamayi prakriti of which are the heavens & hells of subjective

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experience objectivised in sensation (to the sukshma indriyas) but not in annam. July 24th A day of reaction in the body, suspension of health in the stomach, activity of bhautic tejas, visrishti (all the results of excess in madya which the nabhichakra failed to bear), cessation of kamananda, failure of utthapana, return of tamasic sleep tendency. The rest of the siddhi proceeded slowly & indeterminately. Epic poetry resumed. July 25th Continuation & strong attack of asiddhi, bringing a repetition for an hour of the old tapasic anger, struggle & disturbance the old confused & misleading voices. Bhasha in Rigveda strengthened, vijnana working normally.

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12 OCTOBER – 26 NOVEMBER 1912

Oct 12. 1912. Developed forms to show sufficient stability. Siddhis of power today. Samadhi from tomorrow. Fulfilled 1 Oct 13 The siddhis of power have to be made more powerful and give more rapid and accurate results; the rupadrishti in all its parts to conquer the obstruction finally. The defect of anima has to be minimised. Samadhi to develop rapidly. Ananda to begin to be stable. Fulfilled. Oct. 14. The physical akash is still rebellious to the lipi, rupa & other drishtis & to all the siddhis which at all depend on the annam. It only gives normally the minimum results and has to be subjected to pressure of the will in order to give all the results attained. Today, it must be made to give up this habit of inductility due to inertia. Today, Ananda stable, intense & constant; Samadhi increased in range & richness; defect of anima (stiffness, in lower limbs especially) disregarded & convinced of its own impotence; siddhis of power to increase in frequency of accurate success; rupa & other drishtis to gain upon the akasha. Fulfilled Tomorrow the direct government will be continuous. Tonight there will be the Ananda of the actual embrace of the daughters of delight. Fulfilled (last in sukshma) Oct 16th Ananda intensified. Utthapana increased. Adhogati beaten down. Health to emerge

1 Words italicised here and below were written in pencil after the original entry.

Ed.

12 October – 26 November 1912
.. Oct. 18th n R.K” [Communication from Ramakrishna] .. “C Make complete sannyasa of Karma Make complete sannyasa of thought Make complete sannyasa of feeling This is my last utterance.

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Standing orders. From Me. B.A.2 To believe everything, but put it in its place To will everything, but only await the event & see where it has stumbled To see everything, but force no drishti.
.. Oct.3 18th The manomaya activity has to be cleared out before the final step is taken. Today the vijnana will recommence in the afternoon and all the siddhis with it. Positive Ananda in all things has to be made habitual. From today it will be made complete and extended to the body, but attacks will continue to be made on it. The same with the removal of the manomaya. From tonight no covering is to be used for the body. *From tomorrow walking in the sun will be steadily practised. This will finish the suddhi, mukti & bhukti. Hunger & thirst are now only survivals, not imperative; they can be removed by the use of the will instead of by eating. Fulfilled except the prediction marked *

Then the siddhi. Today the shanti has been disturbed and the shakti, because Mahakali had to draw back. From today this will be prevented or, if it comes, resisted & expelled. From tomorrow the third chatusthaya will begin to be absolutely final even in the siddhis of power, but not perfect till the end of the month. From today
2 The significance of this abbreviation is not known. In the Record of 5 December 1912, these same “standing orders” are said to be from “the guiding source”. Ed. 3 Date repeated in MS. Ed.

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the physical siddhi will begin to be effective in all its parts. From today the fifth chatusthaya will begin to move towards general progressiveness even in karma & kama. Fulfilled Oct 26 Today the siddhi is being reconstituted with a surer basis for the shuddhi & mukti, founded this time in dasyam & shamanvita \ karma & not in dasyam & shama. Sortilege anAE t, kmPl kAy km kroEt y,. s s yAsF c yogF c n EnrE`nn cAE y, There was still an oscillation between imperfect tejasic action and karmahin udasinata. This has now been expelled by associating the Mahakali bhava with the karma. The second chatusthay is imperfectly founded in sraddha; the third yet insecure, deficient in sani; the fourth not yet established; the fifth only incipient. The next movement of the siddhi will be to bring “sani” into the third chatusthaya; to establish the fourth; to develop the fifth. Oct. 27th. The tejas is the chief obstacle to the fulfilment in permanence and completeness of the vijnana-siddhi. The confused remnants of the tejas are being progressively expelled, & the trikaldrishti, jnana and prakamya vyapti are growing steadily & methodically, but without enthusiasm or any positive ananda, in precision, correctness & range. This misplacement of circumstance, due to the tejasic attempt in the manas tattwa to fix things instead of seeing them as they are, is diminishing in insistence & effect. In the body tamas, not tejas is the chief enemy, as the nature of the annamaya is tamasic, just as the nature of the manomaya is tejasic. Anandasiddhi has been reconstituted, the shuddhi & mukti & bhukti with the samata, but the perfection of the second chatusthaya is still to seek. The reason is that although there is sraddha now in the Yoga and in God, there is not sufficient sraddha in the Lilamaya Purusha, & therefore none in the increasing rapidity of the siddhi or in the inevitable and perfect fulfilment of the Adesha.

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Nov 10th The Script is now liberated from imperfection. The trikaldrishti is only imperfect from confusion of details & broken relics of the old tejasic overhaste accompanied by suggestions from phantasms of the dead devatas. The shakti-prayog suffers only by the prematureness of the Mahakali kshiprakarita. The samadhi is only obscured by the imperfect dharanashakti of the material mind. The defect of anima is prolonged by the tamas in the body. These imperfections have to be eliminated. The physical siddhi is yet subject to relapse & temporary dislocation. The subjective foundations of the Adeshasiddhi are now complete, but not yet perfect in solidity, power & range. Its instruments are still imperfectly organised & insufficiently effective in application. Samata siddhi, sraddha, virya, shakti, are perfect except for the defective spot in the Sraddha through which the asiddhi can still enter. Nov 12th A period of resistance & denial, ending in revolt, is over now (4.30 pm) & the dasyam emerges from it perfected. The dasyam being perfected, the internal ananda will become stable, subject only to depression by the imperfect sraddha, & the tejas permanently reestablish itself. Knowledge & Power will follow as the result of consistent tejas & saundaryam as the result of physical ananda. The whole will be summed up in Bhoga & Amritam. The demand that Krishna should gratify the Nature, has disappeared in the last crisis & it was the only demand left, the demand for satya & siddhi. The literary work is now being done, faultlessly in manner, faultlessly in substance, almost without fault in style.

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This perfection must be extended by the involved method to all other parts of the karma. Nov 13. The dasyam and internal ahaituka ananda being now permanently assured, the tejas has to be made equally firm and continuous. For this purpose the sraddha has to be perfectly restored and this must first be done in the trikaldrishti, aishwarya & ishita. These must be made infallible. At present the perception of possibilities interferes with the perception of actualities which would otherwise be perfect. The aishwaryaprayoga is now free of false tejas & the only obstacle is the sluggishness of the Akasha. From today both trikaldrishti & shakti will become infallible, although there will be returns & survivals for a time of error & failure. Nov 14 Yesterday the [infallibility]4 predicted commenced, but it works in a small field, with difficulty & subject to a certain groping uncertainty & confusion in handling its materials. It is contradicted from time to time, but reestablishes itself. The tejas has been added to ananda & dasyam, but when it seeks to act with speed & vigour, confusion is the result, except in the sahitya where only a slight tendency to defect is apparent as the result of rapid & unreflecting inspiration. Today the trikaldrishti & shakti will embrace definitely a larger field, as it has already begun to do, but not yet with a triumphant infallibility; the lipi, drishti & samadhi will resume a steady progress and the physical siddhi once more move forward. The sahitya proceeds perfectly, although not always compassing an entirely flawless expression at the first thought. Rodogune, in its final form is completed & only needs a slight revision correcting an inconsiderable number of expressions. Today the Isha Upanishad will be resumed & steadily pursued till it is completed in a perfect form. Farther rewriting will be unnecessary.

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Nov 15 The fulfilment of yesterday’s predictions is not apparent. A contrary result & a return of udasinata, sattwatamasic, with strong asraddha, was the actual occurrence. There was a renewed activity of lipi, an emergence of the complete crude rupa in an instance or two & a first sign of bolder & more spontaneous lipi; the resumption of primary utthapana on a small scale & some tendency to physical siddhi; but the adverse results predominated, & both trikaldrishti & shakti were hopelessly inefficient Promise of equipment unfulfilled. Nov 16th There is an attack en masse of the Asiddhi in the Akasha on the whole totality of the siddhi. It has now been expelled from the immediate vicinity of the system, but fights from a distance and prevents the easy & pleasurable action of the siddhi. It is necessary to observe the following rules. 1. Pay no attention to outside voices, but only to the knowledge from above, the script, the vani, the prakamya-vyapti. 2. Keep firm hold on desirelessness & ananda; admit the tejas. 3. Yield on no point whatever; reject tamas whenever it comes 4. Accept the supreme Vani which will now once more become active.
.. Nov 17th None of these four directions have been fulfilled. There is an attempt to adhere to them, but it is combated always by the experience of asiddhi. The establishment of intellectual infallibility which seemed assured at one time by the fulfilment of the intellectual perceptions & the right placing, accompanied with definite proofs, of that which was misplaced has been followed by a strong disillusionment which challenges the whole foundation of the theory as a self-delusion. While the existence of a perfectly accurate trikaldrishti, perceiving truth past, present & future even to exact time, place & circumstance has been put beyond all dispute, the fact

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that what seems to be precisely the same movement brings error & failure, clouds the whole issue & is being dwelt on in order to break down sraddha. For where is the use of trikaldrishti & aishwarya when one can never be certain whether a perception is trikaldrishti or false intuition, the perception of an actuality or a possibility, the perception of that which will be or the perception of something that someone else thinks of doing or looks at as a possibility, or whether an expense of will will bring a favourable or perverse result? The doubt comes to be one of God’s guidance & the reality of the Adesha. The science of Yoga is justified, but the idea of the personal mission seems to be convicted of essential falsity. Meanwhile the particular siddhis established maintain themselves ordinarily, but do not progress. Only the sahitya proceeds smoothly & seems to develop in security. Nov 19th The sahitya still improves in sustained quality under the stress of rapidity, but the physical brain cannot yet respond to an unlimited call upon its vital energy. In all else there is still the adverse force. Swapna in samadhi is improving & last night there was a long & clear swapna marred only by the confusion of the recording mind which mixed itself up with what it saw & produced a few incongruities. The directions of the [16th]5 are more nearly observed, than before, but not yet perfectly. Dasyam is perfect, but not yet ananda because of the depression of asraddha. Shakti acts as a force which produces an effect & sometimes prevails, but cannot prevail at once, perfectly or even usually. Trikaldrishti is irregular, although there are signs of its improving. Directions. 1. Passivity has to be maintained; no attempt must be made to know, to judge, to act, to will or to move the body by self-action, nor has any attempt to be made to check or alter any knowledge, judgment & action, will or motion that comes of itself; so with all parts of the siddhi.
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2. It will be found that then the siddhi will advance towards perfection of its own unaided motion. 3. Whatever happens, that seems to be adverse, must be accepted as a means towards success & fruition.
.. Nov 20th The trikaldrishti, appearing at first false, is now on the way to be justified. It is only in the exact order of circumstances, time & place that there is real error. The rest is only a misplacement of prakamya & vyapti of intention & tendency in place of trikaldrishti. The Shakti is effective, but under the same limitations more heavily stressed. In both these respects the next three days will see a great change, but especially in the first & in lipi & rupa. Afterwards samadhi & shakti will develop into greatness. The roga will begin finally to disappear after another three days. The sign will be the final establishment of Ananda, followed by utthapana & the breaking down of the obstacle to the saundaryam.

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[The predictions that follow, which overlap in date with the preceding entries, were written on a page of the notebook separated from those entries by several blanks, and upside down in relation to them.]

Nov 19 A regular forward movement to begin from today. Fulfilled. The letter to be received today in spite of difficulties. Fulfilled. Breaks The rain to disperse early, though not today. during the day A larger break next day Dispersal 21st, but continuance of showers. All foreseen correctly in detail. N & P to keep their places. Fulfilled during time contemplated, but N’s change gazetted. Money to come within this fortnight from R. Fulfilled, but only half the sum expected. not fulfilled. Fulfilled afterwards. Peace in the Balkans. A & I [Austria & Italy?] to insist successfully on their points signs of fulfilment Letter to be written today. Fulfilled Lipi. “Break”, fulfilled Nov 20 Lipi “Greeks & Servians together will dispose of the last efforts of Turkey in Macedonia” apparently fulfilled. (Several days ago) Money from S in a day or two. not fulfilled. Nov 21 Perceptions about Turkish defeat at Monastir, which were contrary to the telegrams, precisely fulfilled (see telegrams of 27th) Approximate time of return of D [dog] who had escaped, foreseen. (although improbable) Approximate time of N. [Nolini] S. [Saurin] B. [Bijoy] & M’s [Moni’s] return & the order of their coming, all erroneous, but this confusion had been predicted in the lipi. Pratijna becomes more & more satyapratijna.

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Nov 22. Rupa begins to organise itself with lipi as predicted Trikaldrishti hampered by tejas & tamas in the speculative intellectual perception Nov [26] Everywhere in Europe the subjective fulfilment of the Will is evident, in the action of the Triple Alliance, the restored morale of the Turks, the stronger resistance in Macedonia, at Adrianople, the offensive at Chataldja, the course of events in England. But the material results are not attained. In India there is, as yet, no substantial result. Against roga there is often immediate temporary success, but the disease returns after being apparently cleared out. In other cases there is no success or only a struggle.

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26 NOVEMBER – 31 DECEMBER 1912

The regular record of the sadhana begins today, because now the perceptions are clear enough to render it of some real value and not merely a record of mistakes and overstatements. What has been effected with some finality & thoroughness, is the submission or dasyam. Certain lower strata of the personality surrounding the body in the atmosphere of the karmadeha, still vibrate with the old desires and attempt to act. But in the rest there is karmasannyasa. Prakriti drives the body, mind, heart & will without any interference from the Jiva, which only identifies itself now with the asraddha; for the identification with the activity, even if for a moment it seems to be restored, cannot stand for more than the moment & is not even then complete. The identification with the asraddha remains to be removed. Negative samata is, in a way, complete. Active samata has yet to be perfectly established. There has been a reaction by which the bhukti has been clouded, though not entirely lost. It is still strongest in the indriyas, though sometimes breached. Sukham & hasyam are overclouded, but there is a negative shanti. The second chatusthaya suffers from want of tejah, pravritti and sraddha in the swashakti. The third is active, but limited. Trikaldrishti works, though inaccurate in exact time, place & circumstance, but there is nothing but the result to distinguish the true from the false, because the vivek is clouded. Power works in preparing the subjective state of others & the world steadily but slowly & against a dull & heavy resistance; in objective result it is as yet poor & uncertain except in isolated details. A number of prayogas are fulfilled with exactness, some partially, others not at all. Samadhi does not progress, nor the bhautasiddhi. The physical siddhi is under the dominion of a reaction. Lipi & rupa establish their activity slowly. The fifth chatusthaya depends on the Power & at present the

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success is faulty & limited, in many directions nil. The sixth is clouded. Nov. 26. Today a number of prayogas seem to be in course of being fulfilled eg. Chatalja; Turkish resistance in Macedonia; action of the Triple Alliance. Today also the trikaldrishti has been almost infallibly accurate. The cloud has disappeared, and the siddhi except in the body is once more active. In the karma evidence has been given of effectuality of prayoga where it seemed to have failed; of ishita rather than of aishwarya, and not sufficient, but nevertheless effective. (R.50 from D).. Kama is beginning to revive. Ananda has been restored though not perfectly. Rupa is once more, but imperfectly effective; the Akasha still resists clearness & spontaneity & stability, but stability without spontaneity and spontaneity without stability have returned. The profuse stable lipi is being manifested, but the Akasha resists either legibility or stability. The karma deha is clear of the resistance in the sukshmapranavad annam, but not of that in the sthulapranavad annam where the remnants of the impure sukshmaprana have taken refuge. A good many of the predictions in the lipi past, recent & immediate are being justified by the event. Tejas & lipsa are being reestabl[ish]ed in the buddhi, chitta and prana; but the force of the sraddha is still insufficient. The Vani is once again active. The bodily condition is very low and the remnants of roga active. Nov 27. Today the following have been fulfilled 1. Foreseen, when the last long spell of rain was in progress & its vicissitudes & dispersion accurately foreseen, that there would be another spell of cloud & rain Nov – Dec. Fulfilled today. 2. Break & sunshine foreseen in the afternoon (seen at 8.am, though signs contrary; fulfilled..[)] 3. Lipi “Break”. ie. “It will be a break & not a final dispersion[”] fulfilled. The clouds gathered again in the evening.

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4. Series. a. B. [Bijoy] will come between 7.20 & 7.25. B. came at 7.23. b. S [Saurin] (?) will come at 7.40 exactly. N [Nolini] came at 7.40 exactly. S tried to come about that time. c. S (?) will come at 7.55. R. [Ramaswamy] came at 7.55. d. S will come at 8.5. Unfulfilled. S about this time was again thinking of coming e. S will come at 8.25 corrected 8.35. S came at 8.33. f. M [Moni] will come after S, last of all, but before 9. pm. fixed at 8.55 exactly. M came at 8.54 or 8.55. just after I sat down to meals at 8.52. Besides, the ideas of what will happen or is the case in little details of the occurrences in the house are usually correct, but not always. The trend is to the satyam intellectual infallibility, for the direct vijnanamay action is still held back in order to allow the mind to contract the habit of correctness, ie of not disfiguring by misapplication the truth from the vijnana. The rupadrishti grows in strength and the bodily condition is turning towards improvement by lessening of the tamas of adhogati (sranti). The brain works at anything enjoined on it, but there is a disinclination in the karmadeha previous to the work or for a particular work. The fumes of tamas are strong in the brain, but do not prevent the luminosity working, although it is like the sun on a clouded day. Ananda is well restored to the regular point it had formerly reached except in kamananda and raudrananda. The tivrata is absent. But the general tendency of the siddhi is to take possession of this lower stratum also with its former circumstances. Roga however persists. Nov 28 Clouds continue, fulfilling the trikaldrishti. Satyapratijna is now more common. Instance of wrong circumstance. A crow comes to the verandah opposite the door and advances towards the door. Prediction. “He will turn sharp to the right & fly away.” First error, hasty idea of

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immediate fulfilment, at once put away by the viveka which saw that it would advance a little farther. Fulfilled. Second error. Idea, born of excess of energy, that it would fly away over the width of the verandah in the direction & line foreseen. It turned to the right & followed the exact line indicated, but hopping, not flying, reached the edge, stopped & then flew away. At night there was once more confusion of the Trikaldrishti. The first arrival fixed at 7.57 took place at 7.57, but the rest, though ultimately foreseen, were confused by false indications. D’s [dog’s] going out at night, foreseen, happened in spite of all precautions and in the way foreseen. Extension of power strongly opposed. The Secret of Veda is now fixed & exact confirmations occur frequently. Nov 29 The dispersion of the clouds foreseen yesterday morning as destined to happen today the first thing in the morning, took place suddenly at the time indicated, although the whole sky was dark & heavy till that moment. All yesterday the skies were heavily overcast but there was no rain. This also had been foreseen. The spell of entirely cloudy weather has lasted, allowing for one imperfect break, exactly the time predicted & foreseen some eight or ten days before, viz three days. There will be still flying clouds & temporary spells. For some days there have been continual proofs of vyapti prakamya. eg the presence of an Austrian warship at Durazzo, the rumour of the Austrian consul being killed, etc. Yesterday there came in the mind the positive idea that Turkey had asked to be included in the Balkan Confederacy; today the same is given (in yesterday’s evening paper reaching here this morning), as a strange piece of news from Constantinople and Sofia. This is striking as there was neither data nor probability & the knowledge, of the fact or rumour, came suddenly without previous thinking in that direction. Vyapti & prakamya of precise thought has begun to be frequent & often confirmed by the speech or action of the person or animal in whom it is perceived. Formerly only feeling & general

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thought used to come. Vyapti and prakamya are now abundant, continuous and almost perfect in arrangement, ie in assignment of its source & nature. Fresh rain in the evening foreseen & also the stages by which the break was overcome; but in the interval there was much uncertainty owing to a fresh stratum of the karmadeha (sthulapranavad annam). There is frequent unease & the equivalent of ashanti in the body & the anna-kosha & the chitta is clouded, but the mind is calm. (N.B The body is only the centralised part of the annakosha.) Power is still successfully resisted, but not so successfully as before. eg the motion of a kite through the sky followed by the trikaldrishti and each fresh movement seen; while steadily describing straight flight & minimum gyre (from right to left) in , willed that it should turn to the right succession, thus in the middle of the gyre & resume the straight line. This was done in the next gyre, the bird hesitating for a moment before it obeyed, thus . At night, the first arrival was correctly predicted at 8.10 (8.11 was the actual time) but not, firmly, the person. There was much confusion, many guesses by the intellect about the order of the persons & the order finally fixed on, was entirely wrong. Only it was correctly seen that none would come before eight or after nine. An arrival was fixed at 8.22, but another occurrence took place at 8.22. In other words, the correct times are suggested to the very minute, but the wrong circumstances are frequently attached by the intellect. It is in the intellect striving to do the work of the vijnana, & not in or from the vijnana direct that these perceptions come; but in the intellect only so much can be done as has been already established by the vijnana, & it has not as yet established correctness of circumstance. Therefore the vijnana this night has been made once more active and is carrying on the siddhi. The separate activity of the intellect occurs, as before, only as an element of imperfection or in interregnal periods. The ahaituka kamananda, with great difficulty, became again active at moments, but its continuance is strongly obstructed. The sahaituka physical anandas are once more tivra.

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There is an entire disappearance in the prana of the tejasic sraddha, ie hasty & excessive belief which turns into exaggerated expectation, & a great strength of samata even in the karmadeha, whence only a vague physical uneasiness comes into the subtle part of the body in place of the old disappointment and despondency in the manahkosha. The reaction of anger in the karmadeha is no longer violent, but only a subdued, though at times a strong irritation, which being no longer able to insist, soon disappears. The body, however, is disappointed & tamasic. There has been excessive sleep (7 hours or more) for the last three nights. It is predicted that from tomorrow Place as well as Time will begin to be accurate. Nov 30. Rapidity only in the Veda-jnana. The place is beginning to be accurate, but the arrangement is not yet perfect. eg. a bird flying is observed, all the turns of movement are accurately predicted, but not always in their proper order; one turn is omitted or another too soon expected etc. Occasionally a momentary impulse in the bird or in the force that is driving it, is taken for a destined movement, but this source of error, which used to be dominant, is now very weak in its incidence & occasional in its occurrence... B [Bijoy] is now responding rapidly to the suggestions of the Power in the siddhiprayoga, but still needs too much the aid of speech. His purity & mukti from dwandwa is perfect except in the karmadeha & the preparation of mukti from ahankara is being completed. Vijnana in the intellect, jnanam, in him is very strong, but not yet turned towards trikaldrishti. Prakamya & vyapti are well developed but not perfect. The other siddhis in him work fitfully. Samadhi is being prepared through dream. He gets sometimes the first stages of ahaituka & chidghana ananda... Strong perception that S. [Srinivasachari] Bh [Bharati] & A [Aiyar] would come in the evening, less strong about A than the others & only general; fulfilled. Other vyaptis fulfilled or proved, vyaptis of action, vyaptis of thought, vyaptis of feeling. Prakamya generally turns into a vyapti. Prakamya vyapti may now be said to be perfect, as perfect as it can be without perfection of the

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trikaldrishti. Clash of ahankaras over B; first sign of a fresh movement forward so far as he is concerned. December
.. 1st

Teja, tapas & prakasha are now coalescing into a harmony; power is increasing in small matters towards perfection of detail, but the movement is only in its initial stage. This initial movement was foreseen & the time fixed three days ago. The perception of the various & subtly shaded significance in lipi & rupa-symbol is perfected; but the rupadrishti itself is manifesting slowly. Images in the akasha are frequently perfect, but when perfect never stable except in very crude forms & that only because of the past strong development in crude images on the lines of perfection by effort which belonged to the initial & mediary stages of the sadhan. Comparative helplessness in the therapeutic power in certain directions, & always only a slow and gradual process. This afternoon clear & vivid lipi finally emerged from the akasha and the rupa in the crude forms shows a tendency to established stability while the old forms of rupa, sthapatya, saurya, manasa are reemerging in their old perfection. Instantaneous developed rupa is becoming more frequent, but vanishes with the instant. Faith in the vani, lipi & rupa is established except for outside immediate events & the adesha siddhi, in which field faith in the trikaldrishti is not yet firm. Except in this field, tejasic will has separated itself from trikaldrishti & vyaptiprakamya of intention or tendency is no longer adopted as vyaptiprakamya of event or as trikaldrishti of the event. Therefore, if the unoccupied or rather ill-occupied field can be occupied, the perfection of trikaldrishti is within sight. Rapidity of progress promised in lipi & vani for some days past, is now beginning, not only in the Veda, but in the third chatusthaya also. Samata is perfect, tejas is establishing itself, jnana is full & active.

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.. December 3d Yesterday was a day of external suspension, almost of recoil. In the evening only the positive siddhi began to remanifest, but negatively the remnants of the impure tejasic elements in the karmadeha were [ ]1 farther eliminated & weakened. On the other hand, the new tejas has increased & grows on the buddhi which is admitting the subjective conditions of the adeshasiddhi, eg the Asura & Rakshasa bhavas of Mahakali, but not the probability of the siddhi itself in this life. Kamananda though it comes, has not overcome the opposition to its intensity & permanence. The higher material forms of lipi, in which vividness, simultaneity & amplitude are now gained, are beginning to manifest spontaneously. Only perfect spontaneity is lacking as yet to the perfected lipi. Rupadrishti is still held back at the point of development it had reached. Unstable developed images, stable images of a great crudity occur. Swapna Samadhi, night before last, gained a greater frequency of single & grouped image, but is still unable to develop long continuity of one series of events, which only occurs in purified swapna. Fresh proofs of trikaldrishti come daily, but the habitual invariability of correctness is not yet attained. A mixed action is the ordinary level, unvarying correctness only happens when the vijnana is in full vigour. The sky is once more clouded. This renewal of clouded weather in December had been foreseen, but not its date or even its approximate time. Sleep for two nights has been restricted, of its own motion, to six hours or a little over. The karmadeha is physically full of tamas and an effect is produced on the material body which is slow to work & does not easily respond to the demand for new siddhi; but the bhauta-siddhi is showing some signs of improvement and there is no actual collapse of the tapas, but only sluggishness in physical pravritti. Rupadrishti has emerged still farther. The Akasha today has been given the tendency to reject imperfect forms, & now in the sukshma layer of this annakasha fairly stable perfect forms of birds have begun to appear in all the crude forms & some of the ghana
1 MS were

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and developed; but not yet the pronounced developed forms.... Certain contacts once painful are losing their discomfort in the raudra vishayananda . . Kamananda appears in increasing force. There are now only a few categories of events which create a mixed ananda or recall the old reactions of depression & recoil. The vani is being justified in all its immediate predictions, & the script vani has disappeared. The morning’s news all go farther in the direction of fulfilment. Shaktiprayoga in detail is still strongly resisted, though it sometimes prevails partially or completely, but not when there is a question of exact time & place or circumstance. Trikaldrishti is hampered by the attempt in the environment at infallibility of the mere intellect. This external intellectual suggestion usually is the first thing that comes & is generally erroneous, although, formerly, being specially guided it was often correct. This applies almost entirely to the question of detail. In the broad idea there is a greater correctness. It is now in the personal environment and not in the karmadeha that the subjective asiddhi acts. The following programme has been given in script, but it is not yet certain that it is correct. Vijnana Chatusthaya .. 1. Rupadrishti farther developed today, the 3d, and confirmed in stability tomorrow. 2 Spontaneity of Lipi tomorrow. A little tonight 3 Trikaldrishti will begin to work perfectly from tomorrow 4. The Power to overcome resistance in the next three days. 5. Samadhi to be regularised during December. Sharira Chatusthaya 6. Intensity of ananda to precede permanence. Intensity from .. .. .. 3d to 10th, permanence from 10th to 31st. 7 Health in the last half of the month. 8. First successes of the saundarya 3d to 10th 9. Utthapana in the latter half of the month. Adeshasiddhi. 10 “Equipment begins in the next week and is fulfilled in the two weeks succeeding.”

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So far as can be seen, 7 – 10 are not intended to be strongly or completely fulfilled. The spontaneity of the vivid & simultaneous lipi has begun today, as predicted, both in Chitra and Akash. The step forward in [Rupa]2 was only the appearance of chaya & tejas akashic crude forms on a background, strong in material and distinct but not sharp in outline. Kama Ananda increased in intensity & frequency.
.. Dec 4th 9.30 am. There is a farther movement of exhaustion of the environment, but the tejasic movement hampering the trikaldrishti refuses to be evicted & it is still only by waiting that the trikaldrishti can be got right. Ambiguous and misleading combinations in vani & lipi (immediate) still occur, though as an exception. Frequency of Kamananda continues and tends to increase, but is not prolonged as it was once yesterday. Death of S.A’s [Srinivasachari’s] child. It was brought to me on . .. the 29th or 30th Nov. On the 1st I had the trikaldrishti of its death; this was repeated three times in Lipi, “death[”], and confirmed in Vani Script “The child will die.” On the 2d I got the vyapti of an improvement, confirmed by R [Ramaswamy], but at the same time the trikaldrishti that the improvement would be immediately followed by death. This has now been confirmed by the event. There was one imperfection, a suggestion from outside and a hope within, growing almost into confidence, that the trikaldrishti, in spite of so many confirmations, might not be true. Nevertheless, there came a warning not to indulge the hope, but wait the event. Today there is to be final fulfilment of the spontaneity of the lipi. (Written on the 5th) This has been fulfilled, although at first the fulfilment was attended by a swift & violent obstruction first to the appearance of the lipi, next to its spontaneity[,] thirdly to its vividness, fourthly, to its completeness, fullness of sentence & separation of different lipis. The enemy tried to bring back or at least

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prolong all the old defects of confusion, fragmentariness, mixture of sentences, faintness, inability to appear, necessity of mental support & suggestion, illegibility etc. Outwardly, it seemed to succeed, but the Lipi showed itself through perfectly established and asserted its legibility, spontaneity, fullness, sequence & with some difficulty its vividness. Moreover, it is now moving towards the elimination of imperfect lipi altogether. At the same time the tejas has become constant & indifferent to failure, even to continued and persistent failure. The opposition now comes not from the personal environment, but from the Dasyus in the outside world and they fight not close (anti), but dure, from a distance. Their effort is to preserve the obstruction, to prevent Ananda from establishing itself and to enforce Asraddha by defeating the Adeshasiddhi. As regards the Ananda they have now (the 4th night & 5th) definitely failed. There is ahaituka Ananda well-established, even in spite of asraddha. In other words, the depression caused by the withholding of the Adesha-siddhi is so reduced in effectiveness that it can only now limit the Ananda and not any longer prevent its manifestation. Rupadrishti was confirmed only to the extent of other crude forms appearing in the Akasha and on the background. Trikaldrishti acts once more, after its temporary clouding, but the confusion of the avaraka tamas is not yet removed and the tejasic intellectual action maintained from outside by the enemy is not extruded. It is possible that perfect trikaldrishti may be beginning to evolve its normal as opposed to its exceptional action, but this cannot yet be confidently asserted.
.. Dec. 5th Lipi. Today is the last day of the imperfect tejas. It has been predicted that the scholastic work will be done in future not by the intellect but by the Vijnanam. This has begun to be fulfilled, and the remaining difficulties in the Veda are beginning to vanish. It has also been asserted that no work will in future be allowed which is confused in its impulse & subject to tamasic interruption. It appears from this morning’s action with regard to

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the Veda, that this is about to be fulfilled, or its fulfilment is being prepared. Sraddha is increasing in the rapidity of the subjectiveobjective Yogasiddhi, but not yet, with stability, in that of the Adesh siddhi, except in literature. Today’s news show a perfect action of the Shakti in detail on events of magnitude at a distance eg. the terms given to Turkey, the separation of Greece from the allies, the signing of the armistice, the attitude of the Powers. The pronounced defect, now, is in immediate & near events concerned with the actual Adeshasiddhi itself, rather than with the development of the necessary powers. The moulding of men proceeds subjectively, but not with accuracy of detail, except in occasional & unregulated fulfilments, nor is there yet any freedom & mastery. The equipment has, hitherto, entirely [failed]3 except for small, fortuitous & temporary successes, just preventing entire collapse. The guidance from above seems now to be free from the necessity of any longer managing & giving rein to the forces of Anritam. Its final emergence from the action of the Mechanician, the Yantri, mending & testing His machine & self-revelation as that of the God of Truth & Love, began definitely to be worked out from .. 18th October, when the third & last message from Sri Ramakrishna was received. The first message was in Baroda, the “Arabindo, mandir karo, mandir karo”, & the parable of the snake Pravritti devouring herself. The second was given in Shankar Chetti’s house soon after the arrival in Pondicherry, & the words are lost, but it was a direction to form the higher being in the lower self coupled with a promise to speak once more when the sadhan was nearing its close. This is the third message (18 Oct 1912) “Make complete sannyasa of Karma. Make complete sannyasa of thought. Make complete sannyasa of feeling. This is my last utterance.” Subsequently there have been several instructions from the guiding Source, which seemed at the time to be not at all or only momentarily fulfilled.
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Oct. 18. To believe everything, but put it in its place To will everything, but wait the event and see where the will has stumbled. To see everything but force no drishti. [In this trio the first is now being perfectly carried out and is resulting in a perfect trikaldrishti, perfect in the sense that every wrong suggestion is being corrected & put in its place either as a premature or misapplied truth or an ineffective or otherwise & otherwhere effective use of will. The second, beginning to be perfectly fulfilled, will lead to perfect effectiveness of the will. The third is being prepared for perfect fulfilment & will lead to perfect drishti].4 Nov 15th. 1. Pay no attention to outside voices, but only to the knowledge from above, the script, the vani, the prakamya vyapti. (Note. A subordinate rule for perfect trikaldrishti; but the script is now eliminated.) 2. Keep firm hold on desirelessness & ananda; admit the tejas. (Note. The tejas was suspected because of the disturbance it brought; the direction is how to admit it & be free from disturbance. This is now being fulfilled automatically.) 3. Yield no point whatever, reject tamas whenever it comes. (Note. For this action the crowning touch was given yesterday and the direction will operate perfectly from today) 4. Accept the supreme Vani which will now once more become active. (Note. This vani had three forms, speech attended with or formulated in script; speech substituted for thought; speech of supreme command. The first is eliminated; the second is passing into thought; the third alone will remain.) Nov. 19. 1. Passivity has to be maintained; no attempt must be made to know, to judge, to act, to will or to move the body by self-action, nor has any attempt to be made to check or alter any knowledge,
4 The square brackets are Sri Aurobindo’s.

Ed.

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judgment, action, will or motion that comes of itself. So with all parts of the siddhi. [Note. This is now fulfilled. Prakriti is in perfect charge of these things, the Jiva interferes only a little in judgment.]5 2. It will be found that then the siddhi will advance towards perfection of its own unaided motion. 3 Whatever happens that seems to be adverse, must be accepted as a means towards success & fruition. (Note. This last direction is as yet very imperfectly fulfilled; the acceptance is there, but the outer mental parts are uneasy & cannot entirely resist the old reaction of distrust.) The Avaranam from the trikaldrishti has been removed, & all its parts are again functioning as before & being continually proved. The Power is still obstructed. 4.45.pm. Last night there was once more a dream of the higher order. The dream divided itself into two parts, images seen, the record of an experience or vision in another world from which the spirit had returned & the intellectual effort of the mind to understand the record. The latter was, this time, absolutely perfect, a vision of a road along which I proceeded, met by men & women richly adorned & sumptuously clothed, a land where there was no ugliness or poverty, up to the meeting of this road by another at right angles to it from the left & between the two roads a great park with its gate near the crossways. The position of roads, gate & park was exactly that of the Baroda park, the Station or Racecourse Road & the Camp Road, but there was no other precise resemblance. There was even a vital difference, since I crossed a bridge before reaching the crossways, but the Baroda bridge over the Visvamitri is beyond the Park gates & not on this side. The mind, however, at once ran to the conclusion that this was Baroda. The speculation interrupted the vision. Afterwards the Park was again seen, but once more the reasonings of the mind interfered. Subsequently the mind became uncontrollably active & though Luxmi gave some clear records, it brought in so many cross ideas & images that at
5 The square brackets are Sri Aurobindo’s.

Ed.

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last entire confusion & the cessation of the siddhi resulted. Nevertheless continuity of record in deep sleep has at last been established after a long period of failure. The frequent & perfect combination of hearing, touch, taste & smell with sight in samadhi & dream is still wanting; for at present there is only occasional, though clear & intense, combined sight & hearing or sight & touch or hearing & touch, seldom all three together. Taste & smell are very rare. Afterwards there must be the actual experience of the spirit’s wanderings & not as now only subsequent records of them. This I had a long time ago in one or two instances, eg the Chhayamayi vision in Patala; but since then it has been discontinued. Finally, there must be the actual leaving of the body in trance, wholly or partially. There is a better & swifter subjective-objective response in others now to the vyapti & shakti prayoga; but it is still in its infant stages. Power is also telling on the bodies of others a little, eg. Bakhtyar’s sores heal almost at once; but this too is only in its commencement. Samata, shanti, sukha are perfect & only the nonfulfilment of Adesha-siddhi prevents freedom & fullness of the hasyam. The pressure of the eye on the akasha for developing imperfect rupas is being abandoned. All the directions now are being faithfully followed. Trikaldrishti is extending itself once more into the distant future, being assured of a relative accuracy in the immediate. As yet, however, it lacks its proper pratistha in sraddha. Sleep for the last two night[s] has again risen to 7 hours or over. There is a movement towards the expulsion of sensibility to cold, which, once forcibly expelled, has for some time past returned and held the body. The habit in the akasha of the rupa disappearing if subjected to tratak is being eliminated; the more developed forms now appear and remain with some stability in the trataka, but their consistency is always crude and not firm & full. The perfect images appear commonly enough in the various akashas either before the physical eye or, more usually, outside its range of vision, to the side, above the brows or elsewhere, but they do not persist, although they recur & occasionally try to remain. They come spontaneously without the

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aid of thought or tratak, but sometimes also, though undemanded, yet in response to a thought or mental image. The thought-voices of the Shaktis have emerged in the Vani & alternate with the Master’s.
.. Dec 6th. The obstruction continues, but cannot prevent the continued perfection & increasing range & sureness of the prakamya-vyapti. Only, it clouds the vijnana & then the trikaldrishti cannot act certainly; it obstructs the Shakti-prayoga and brings about variation of failure & success; & it tries to disturb the system & prevent the growth of the physical siddhi and the samadhi. Nevertheless, the perfect response of the mind to trikaldrishti is growing & the Power is recovering its tone in all immediate circumstances; neither of them act perfectly in detail. The ordinary bhautasiddhi is recovering its tone & defect of anima does not seem to have so strong a hold as before; arogyasiddhi is resisting the attacks upon it and the physical ananda persists in spite of obstruction. The body, however, is still sensitive to cold; the violent ejection of this sensitiveness has been predicted (yesterday in lipi), but the movement is not yet successful. Last night sleep once again fell to six hours or possibly less. Swapna-samadhi grows in frequency & the combination of the vishayas is frequent & vivid, except in taste & smell, whose normal action in sleep is only being prepared. But the images & scenes are still fleeting & dream is disturbed in its continuity. The dreamimages last night were of the old unreal kind & the air of unreality strong, but a connected series of events took place, coherent and reasonable, although unusual & only possible in a long past age with other manners. The events were correct, the images probably not all from the true record or free from present associations & figures, though there was no definite intrusion from the present. It was only the sense of self that belonged to the present. On the whole a considerable & steady progress. It is predicted that today will be a day of full progress; but the morning’s indications are rather those of a half-successful obstruction. These, however, may be & often are misleading. There is an evident movement towards the perfect arrangement

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of circumstances in the trikaldrishti. Eg. A passing glance vaguely takes in the ridge of a distant roof & is aware of something on the ridge; the first suggestion is that it is a bird, but it is felt that it is not a bird; then the suggestion is that it is the ridge alone & the impression of something on it is a misreading by the mind in the eye; but it is felt that there is something which will not stay there more than a moment. The mind remains confused between this false problem of bird or no bird. Then the eye is turned a second time on the object, with fixity this time, & the object is seen to be a squirrel motionless on the ridge, which immediately after leaps down from it. The whole confusion rises from the habit the mind has of seeing birds rather than any other object on the roofs & trees; otherwise everything would have been correct and in order. Immediately after, a butterfly is seen flying towards a tree. It is to pass on the other side of the tree, but there is prakamyavyapti of an intended motion actually begun but checked, to this side, & the false suggestion comes that this intended motion will be effected; the suggestion is immediately rejected but not without a vyapti of the intention carried out simultaneously with the perception of it, to return to & continue the first line of flight. There is trikaldrishti of the right event, but not free from the intrusion of falsity, & eventually not of so much value as it would have had if it were preliminary to & uninfluenced by the data of prakamya-vyapti. Lipi. Today, the trikaldrishti is to escape from this obstruction entirely. Fulfilled almost immediately in a succession of instances, but yet to be confirmed & universalised. The obstacle is the pseudo-Shaktiprayoga which tries to determine the event without belonging to the system. This is being replaced by an effective prayoga belonging to the system, but still the time & order of circumstances is disturbed by its appearance without selfknowledge. The liberating force is the activity of the viveka, no longer separate, judging the revelation or inspiration (drishti or sruti), & distinguishing it from false intuition, but contained in the drishti or sruti and either simultaneous with it or emerging from it. .. The prediction on the 3d that the Power will break through

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the resistance is being fulfilled today, but this conquest cannot be entirely complete today, for it has yet to apply itself to the fulfilment of the adeshasiddhi. But in things of practice & in themselves of no importance to me, the Siddhi with a little difficulty is succeeding now in the majority of its prayogas, only the circumstance is not always correct, eg a turn is taken [by a bird] in the right direction, but not at the time or in the order given or else the right turn is taken, but by a wheel to the right into the proper position, where a wheel to the left was indicated by the Will. Lipi. Page. (ie A particular page of the Veda will give a sortilege & there will be occasion for the page to be kept in memory.) The page was 286.6 IV.28.1 [and 2] & had to be twice shut & opened, first, owing to interruption &, secondly, to necessity of record.

(vA ah (vA

yjA tv t(som sHy i do apo mnv s ; t-k,. ; EhmErZA(s Es npAvZodEpEhtAEn KAEn \D yjA En EKd(sy-y i d \ shsA s i do. ;

“By thee yoked to him, O Soma, in thy comradeship, Indra poured out that stream on the mind (or on the human being, the thinker); crushing the oppressor (Vritra) he set flowing the seven oceans7 and opened the doors that were shut. By thee yoked to him, O lord of delight, Indra by force straightway dug out the circle of the Sun.” ie. [“]the Mind Force now in contact with Ananda will pour out upon the mentality the stream of the upper knowledge & joy; that which obstructs will be crushed out of existence, the full stream of being will be poured down on the system and the siddhis denied will be enforced; the full circle of vijnana will be made to emerge from its obscuration.” The trikaldrishti is working still more effectively, not only without, but against data, eg. a bird on the opposite [roof] disinclined to stay, twice on the point of flying off & once making the starting motion, yet without any disturbance to the steady knowledge, always repeated at the critical moment, that it would remain.
6 Of the 1877 edition of Max Muller (Sanskrit text with padapatha). Ed. ¨ ¯. 7 This word was written above “streams”, which was not cancelled. Ed.

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Afternoon. 3.45. The Kamananda has been almost constant at a varying pitch of intensity since the morning except for one interval of an hour or so; constant not continuous entirely, for there are momentary breaks. The tendency, however, is to substitute temporary mitigation for the actual break... The physical struggle is obstinate, asiddhi bringing the imperfections of arogya, siddhi throwing them out. Adhogati returns constantly in the primary utthapana, but more in the shape of fatigue or the shadow of fatigue than denial of anima. Sleep is attempting to recover possession. There is as yet no decisive sign of the initial movement towards saundarya except in the overcoming of the first difficulty with regard to moulding the undercurve that took so long to develop. Elsewhere there is as yet nothing. Further fullness of progress is promised for the rest of the day in power, rupadrishti, ananda & samadhi. (Written 7th morning) The promise has been fulfilled. The tejasic suggestion from the environment which interfered with the trikaldrishti, is now turning into power of vyapti; a bird in its flight, an ant in its turnings, feels the thought strike it and either obeys or is temporarily influenced in its immediate or subsequent action. Power is also increasing rapidly; the will is sometimes fulfilled at the very moment, almost with the act of going out; at other times more slowly, but still with far greater force & frequency than has ever been the case in the past; sometimes, however, with great delay & difficulty & in some cases not at all. A curious example shows how difficult the resistance now finds it to be effective; a crow sitting on a branch received the suggestion of going to the end of the branch, but the force in it was unwilling; it went a little way thence came rapidly back, & for some minutes began dancing on the branch this way & that, towards the end when the force was applied, away from it when it was relaxed, until it reached the point as if driven suddenly by physical force, seeming several times about to fall off the tree, & then fluttered off to another bough. A long struggle for the rupadrishti, ended in a number of stable images attaining to the dense developed, far superior in consistency to last night’s forms, appearing straight before the vision, a great

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frequency of absolutely perfect images which either avoid the eye or only appear for a second before it, & a number of crude forms. Colour, jyotih & tejah are now common in all forms. The objective of the siddhi is to establish the habit of the perfect & stable image placed full before the vision; the object of the enemy is to preserve every possible imperfection & especially prevent stability. After some hours cessation, physical ananda of a much greater intensity was given for a short time, but not continued afterwards. Samadhi progresses slowly; but the dreams at night almost got rid of the element of dream-image & were only a series of mental images & ideas woven into a connected series of speech & incident. The elimination of dream image, is the first great desideratum, of incoherence in thought record the second. In addition to these siddhis universal prema with the established chidghana & prema anandas, rising into the suddha, are being again superimposed on the ahaituka. Tejas is now more powerful & continuous, the sraddha established in everything except the Adeshasiddhi. Nine hours & more of walking & standing during the day failed to bring fatigue, but brought this time some amount of defect of anima. Sleep 6 hours and a half. Dec 7th. 11.36 am. Nothing fresh has been added this morning; except that perfect forms of the crude variety are now more stable in the full line of the vision & more varied, eg varnamaya, agnimaya & jyotirmaya, but it is only the bird that so appears, usually as on a former occasion the redbreast. In the fleeting images some of which are of an absolute perfection, various kinds of birds, flags, ink & other bottles, books[,] matchboxes, cigarettes, cigarette packets etc, in a word, the objects most commonly observed are commonest. In this respect there is a strong contrast to the images seen in samadhi. The power is now being applied to movements in the mass where a number of agents are concerned. An effect is produced, especially at the beginning, but afterwards the resistance stiffens and is successful. Trikaldristi of exact time recommenced last night. There was the usual error; the return of S. M & N [Saurin, Moni & Nolini]

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was seen to be due after 9.30 (very unusual & even unprecedented for a long time past), later fixed at 9.38, but again unfixed & seen to be due nearer 10. At 9.38, exactly, R [Ramaswamy] came, not the others, who arrived at 9.53. Occasional physical Ananda is resumed, but not yet the intenser Ananda of last night. The combination of the subjective Anandas, sahaituka, is reestablished and almost perfect; but in one or two directions, eg ordure, massed sores & one or two kinds of events, jugupsa still comes in from the outside world & touches the external psychic nerves. There is also a persistence of hostile perception of ugliness which tries to take advantage of this or that object in order to deny the shuddhananda. Afternoon. The Power is now in small things fulfilling itself in exact circumstance of place & order of circumstance, in isolated cases, frequently, although always with a resistance, mechanical or willed, either entirely ineffective or effective only to delay, or effective in one or two circumstances or, sometimes, wholly effective either to vary the act, eg to take to one tree instead of to another, or to prevent any tangible result. Ananda, resisted, is infrequent, without intensity & uncontinuous. Rupadrishti does not fulfil itself. In all these respects the resistance is strong & concentrated & even the trikaldrishti cannot act perfectly. Although there has been now five hours physical activity, there has been a frequent burden of fatigue in the legs due to defect of anima. Health is resisted in particular symptoms, with obstinacy of recurrence, but not with force; the asiddhi succeeds in materialising at these points & insisting for a short time, but has to retire. It is most obstinate in the process of digestive assimilation; for though it can no longer freely bring excess of vayu or frequent purisha visrishti (the last two intervals – have been 31 days and now 2 days) it insists successfully on the 2 excess of jala, a vague hint of nausea without real nausea, & a recurrence of the sign of excess. During the rest of the day there was a strong force of the obstruction and no progress. The attempt at exact trikaldrishti of time failed entirely; the Power also failed signally to act several times and only succeeded at close quarters. There fell from outside reflections of the old anger of impatience & to a less extent of tamasic tyaga

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almost amounting to depression. There was, however, no settled ashanti & no duhkha. Sortilege n oqAsA vZmAmMyAn DApyt Effmk smFcF. ; \

AvA"AmA z o a \tEv BAEt dvA aE`n DAry dEvZodA \ \

ie. Both manifestation & non-manifestation contain the supreme force and in unison nourish the one child (Agni, Tapas); it shines out in various activity between pure mind and body, ie, in the vitalised mind, antariksha; and the gods then hold Agni, the pure tapas, & gain force & substance. This was given before the Nakta or period of non-manifestation in the later afternoon & evening, or when the manifestation was beginning to be replaced by the non-manifestation. Dec. 8. 7.30 am. The same condition. [Vyapti]8 & prakamya perfect; trikaldrishti uncertain; powers ineffective & inclined to be inactive. Misplaced power active as false trikaldrishti. Ananda vague. Yesterday 8 hours & a half of physical activity with fatigue decreasing as it went on; this morning dull fatigue & defect of anima, neither pronounced, but both effective. \. Sortilege. h-vnX<yA mtEbEt mtp udA (v This purely gram; ^ \ ; ; ~ matical formula is given a sense. In the defective alpa state (of the siddhi) the taking up of the mind into vijnana is being effected for the mental being (mtp) by the ascending movements ; ^ of thought constituting his mental activity. It is even suggested that uX & mtp were actual words used in this sense in pre-Vedic ^ ; ^ Sanscrit. Sleep yesterday seven hours. The dream images occurred, but they were scattered among pale chhayamaya images hardly distinguishable, except by the viveka, from dream images; a few were of the true taijasa kind. There was some confusion in the thought record of the experiences, but not excessive, nor such as to unhinge the general coherence. But the present sense of ego still overlays the personality in the dream thought.
8 MS Vyapta

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The whole morning was given up to a growth of the first two chatusthayas. The premananda established yesterday with regard to persons & objects, was extended to events even the most adverse and thus establishes completely the positive samata, rasagrahanam, bhoga, ananda. Individual contradictions do not disturb the established force of samata. It is noticeable also that tamasic tyaga fails to establish itself and the pravritti persists in spite of continuous non-result or adverse result. The formula of tejo balam mahattvam pravrittih is fulfilled. At first the tejas was merely in the dhairya with occasional pravritti; then it extended itself to kshiprata & ugrata and established itself, today, in pravritti. Moreover, the second general formula of the shakti chatusthaya, adinata kshiprata sthairyam ishwarabhava is establishing itself and along with it the Chandibhava. But the continued successful resistance to the continuous action & progress of the powers prevents the ishwarabhava & kshiprata from perfecting themselves; for these depend on sarvakarmasamarthya & sraddha swashaktyam. A working sraddha for the future is established, though the old questioning still lingers; but it is not a present & dominating faith in the immediate power or the early fulfilment. The action of the powers was reduced to their lowest limit all the morning; both continuity & generality were denied, only the crudest forms or isolated successes allowed & old imperfections attended the majority of the manifestations. The trikaldrishti has now, (3.45 pm), reestablished its activity, but the power still waits. Fatigue was thrown off in the morning, & 3 hours continuously then, 2 hours now were done, but some shadow of the fatigue hangs over the karmadeha & seizes sometimes on the nervous system & then on the muscular instrument. It was perceived, in the morning, that all the contradictions of the physical siddhi, except the saundaryam, belong now to the karmadeha or, more often, to the personal environment, not to the body itself. From there they are reimposed on the body. 4.10 The Power is now working again, but not with invariability of impact or exactness of circumstance. On the other hand the trikaldrishti is exact and minute, though it does not coordinate the

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circumstances. Various kinds of entirely perfect forms are appearing in the full focus of the eyes, but momentarily, without the least stability. Written Dec. 9. In the evening the Power & the rupadrishti regained their former activity & siddhi; no advance was made towards a fuller – or wider perfection.. Sleep 71 hours. There was a still more perfect 2 swapna samadhi; marred only by a slight admixture of false thought in the watching mind, but the record of the thing seen was without a flaw & delivered from that tendency to overhaste in travelling through the scenes witnessed which shows an unsteady movement of the Apas in the mind. Everything was deliberate & slow as in the actual living of the scene. This was in deep samadhi. There were a greater number of visions, dim chhayamaya, in light samadhi, not continuous, but [? ] in thought & subject. The actual dreams were at first perfectly free from present ego or suggestion of present associations, although the dream-images recurred faintly; but afterwards they became touched with present image & thought– association. Three 1 hours more physical activity, continuous, & 2 3 – hour making over nine hours; the result the same. another 4 Dec. 9th. The trikaldrishti is now working normally with a surprising regularity and perfection in immediate things; but the haste of intellectual decision & error of intellectual hesitation, the Scylla & Charybdis of prophetic thought, are not yet eliminated; they recur whenever the trikaldrishti has to be done, though absent when the trikaldrishti is merely happening. Parasara’s Suktas are being interpreted by the vijnana, but not yet perfectly, as the modern associations of the words still interfere. Historical trikaldrishti of the past is active.9 Both the trikaldrishti and the power (at first frustrated) have been acting for five or ten minutes in a host of instances with great & continual effectiveness. It is only now the minutiae that are wrong, & these are to be perfected; for sometimes
9 “Historical” was inserted after the sentence was completed; “of the past” was left uncancelled. Ed.

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the minutiae also are for a long time absolutely accurate. The guidance also is at present perfect in every detail, although it is that of one of the Shaktis, & not the Purushottama’s. There are three forms of the power, (1) one which works the object through the universal Prakriti, giving the suggestion to the Prakriti which transfers it to the swabhava of the object; (2) one which works the object by direct unspoken suggestion to the object, as in hypnotism; (3) one which applies the force of Prakriti physically to the object and drives the unwilling object. All three are now active & frequently, even ordinarily successful; but all three still need time to work effectively on the object. If they do not get time, an effect or movement is produced, but not always or even usually the actual accomplishment or the full effect. During the rest of the day there was apparent suspension attended by loss of the Chandibhava, unreliability of the Vani and false suggestions through the outer swabhava. Health was also strongly attacked with great success in one detail and with temporary slight effect in others. The external suggestions are least effective at present in symptoms of phlegm & neuralgia which are obviously external, foreign to the system & unable to materialise in the sthula parts; they only affect the nerves with a suggestion of incipient cold or neuralgia. . The struggle over the visrishti still proceeds & the frequency of jalavisrishti maintains itself. However, the assimilation, although marred by excess of jala, seems to be more perfect with respect to prithivi, even though the maximum interval has been diminished from seven days to three or four. Sleep for nearly seven hours. The dream images were again mental images rather than actual figures; present associations affected the images and were comparatively ineffective on the thought except in one or two cases.
.. Dec 10th In the morning there was an attack through the asraddha on the completed mukti, which produced an effect on the pranic atmosphere. Strong proofs were given of the vyapti-prakamya of thought & feeling which were very minute, perfect & vivid, the subject

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expressing in speech exactly the idea & emotion which had been immediately before seen in him by the sukshmadrishti. This power is so perfect that all such suggestions of the vyapti & prakamya, however vague, minute or unsupported by outward circumstance, can be accepted as true of the source from which they are seen to proceed, even though the subject be hundreds of miles away. Sometimes there is a little difficulty in fixing the subject & often, owing to the fragmentariness or isolation of the single perception, its real bearings & effectiveness cannot be rightly appreciated. This is now being remedied. Lipi To destroy the asatyam by asraddha. Lipi. Success at last. Perfection followed immediately by the above development & the partial emergence of B [Bijoy] from the whirlpool in the karmadeha in which he has been plunged since the first of December. The old defects of the trikaldrishti still recur and its limitations persist. The power is still more hampered & limited, even though its perfect action is frequent; but not on the body, nor in things belonging to the Karma. The rain in December, long foreseen, came this morning; but it was, as expected, only a passing spell of cloud and rain. The development in rupadrishti predicted by the Vani yesterday (without any statement of time, but supposed to be due last evening) came instead today. The trikaldrishti, power, knowledge, even special powers like bhasha, vyakarana etc are now progressing normally of themselves, without any sadhan or use of will-power for the purpose, the defects reoccurring, falling away, diminishing & thus passing out by a natural & quiet elimination, the way in which the first two chatusthayas have been or are being finally perfected. It is only the rupadrishti in the third chatusthaya that is still being pushed forward against an active resistance by the occasional use of the will-power. The real struggle has now passed to the fourth and fifth chatusthayas. Yesterday there were nine and a half hours of physical activity out of the twenty four, today there have been ten. It is now fixed that there can be the erect position & walking for ten hours every day

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without any binding reaction of fatigue. The fatigue that comes, is soon shaken off, as if alien to the body. It is noticeable that it is strongest after the night’s sleep, diminishes as the day progresses & the physical activity increases and is least able to assert itself in the evening when it is taken three or [four hours]10 at a time. The resistance, therefore, is still obstinate, but not powerful as it used to be. Sleep for over seven hours. The visions in samadhi grow in richness and completeness, eg last night a vision of armies of different nationalities advancing successively along a road, not seen consecutively without interruption but successively with intervals of avikalpa samadhi. Dream is still in the same stage, but last night present associations interfered less than before in spite of the insistence of the present ego sense. Dream images were, however, frequent. Lipi is now being left to the Akash to hold in its perfection without any assistance from the Adhara except the assistance of intention. For this reason its manifestation is infrequent, not copious & often attended by difficulty & illegibility; but the lipi is in itself perfect, only the manifestation is obscured by the films in the akashic movement between the eyes & the object. Rupa is still delayed at the stage of unstable vividness in the perfect images, the resistance is not conquered. The first part of the programme given on the 3d has been fulfilled under limitations which are apparent in this record. As regards the rest, there is undoubtedly occasional intensity, not of the highest kind, in the Ananda, and the less intense Kama Ananda is common, but the resistance to its regularised activity is still unconquered and the permanence is still farther from accomplishment. The first successes in saundarya limit themselves to three 1st the undercurves on the outer side have now become decided & indisputable, even comparatively deep; & the sidecurves have clearly declared themselves, although irregular in their formation & still slight; the gain is a detail, but the important point is that the power of the will to change formations in the body has now been physically proved beyond doubt or dispute. 2d The gloss, softness
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& smoothness of the hair has been restored; 3d the tendency to unnatural entanglement and profuse loss of hair has been steadily diminishing, though it is not yet nil & the hair is now exceedingly thin, shot with grey & threatening baldness above the temples. These signs of old age show no promise of reversal or dissolution. The equipment also does not appear to be near, since there is nothing beyond the already existing amount except a trifling sum sufficient to fill the remaining gap in this month’s equipment. It is true that next month’s has arrived unusually early along with this increase. So far the will has prevailed Health is strongly attacked. Visrishti again took place in the evening.
.. Dec 11th The resistance is now to the fulfilment of the Adeshasiddhi, for if once a permanent power is manifested, in the control of the events immediately surrounding the adhara, all farther resistance will be convicted of inutility. This resistance, it is suggested, is now about to be overcome. The rupadrishti is to be brought on a level with the rest of the vijnanachatusthaya in this week, the bhautasiddhi liberated from the pressure of the defect of anima, the samadhi from the refusal of continuity in the visional record. Meanwhile the trikaldrishti & powers will expand rapidly in their action. The physical resistance to the Power in the body of self & others will yield, although it will from time to time recur until it is eliminated; as a result arogya, ananda & primary utthapana will be brought into line with the vijnanachatusthaya. Only saundarya in the physical siddhi will be left as a field of battle. The resistance to karma in the moulding of minds & the giving of experience & power will also break, & the resistance to the equipment. The rest will easily follow within these two months. 5. pm The rupadrishti has advanced today; perfect crude forms now sit easily in the akasha, perfect crude dense & crude developed forms appear frequently & with some stability; absolutely perfect forms are more frequent, but not yet stable. The akasha is of itself bringing forward the lipi with more ease & force. The trikaldrishti

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is normally perfect, except in arrangement & exact time, unless it is confused with the shaktiprayoga, all that is perceived is seen to be correct, only all is not seen in its exact place. The range also is widening. Shaktiprayoga has now more force & normal effectiveness. The force of bhautasiddhi is also increasing, in the ordinary mahima & laghima. Intellectual infallibility is now seen to be a possibility & not far from realisation, at least where it can be immediately tested. Kama Ananda today was continuous for some minutes, though not of the greater intensity already achieved. Sukshma sparsha is increasing in force & keenness, but is still usually only a subtle physical sensation, except in touches of water, fire or electric atoms which have now a great sthula reality & linger on the body both in the solid sensation & in its physical-nervous effects. Other touches do not yet materialise. Sukshma gandha & gandha-rasa with sparsha is keen & powerful, but irregular in occurrence. Sravana & drishti of actual forms & voices as opposed to images & symbolic sounds are still behindhand. All these are now recognised as parts of samadhi or visvagati, the fifth member of the third chatusthaya. Health is still attacked, but dully, not with yesterday’s force. Written Dec 12th Later in the day the health was more strongly attacked in the process of digestion; it prevailed nowhere else, but on the contrary is being steadily extruded. The ananda of cold is growing but has not entirely extruded the returns of the discomfort which, even after its violent expulsion, returns from the environment. Sleep, nearly 7 hours. No advance in samadhi. Physical activity for twelve hours, four hours in the morning (1 + 3), two & three-quarters in the afternoon, the rest in the evening & night (5.15 pm to 9 & 9.20 to 11). There was no reaction to speak of in the morning & the fatigue that occasionally came was always easily thrown off. Kama Ananda is resisted, but tends to become the atmosphere of the physical experiences.
.. Dec 12th 11.5 This morning the action of the trikaldrishti took place purely

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in the intellect with the result that there was a vivid & copious prakamya-vyapti & trikaldrishti of possibilities, but the actuality of the event could not be regularly seen. This was cured as soon as the vijnana began to act. The difficulty that remains is only the difficulty of preventing the active & almost perfectly complete perception of possibilities, tendencies, intentions confusing the quite separate perception of the actual circumstance fixed in the foreknowledge of Virat & Prajna. The Shakti acts as before subject to delay & resistance. Lipi in the Akasha is still resisted in legibility except when it is aided by the subjective perception. In all other respects it is perfect. Rupadrishti, this morning has not been active, except in occasional images. Sukshma sparsha is increasing in force & frequency, & is accompanied by perception of action & of feeling & intention but not by subtle perception of the image or sound. In the health the siddhi is again prevailing, though the attack continues. There has been five hours continual exertion this morning (walking almost all the time); fatigue was not effective, but denial of anima in the loins became insistent in the fifth hour. One or two utterances of the Shakti’s vani have been proved wrong in time or stress, but may still be fulfilled in fact. 3.55 \ Sortilege. yvo rjAEs symAs a A. Your (the Aswins’) ac; ; Tejas tive forcefulnesses are nervous energies well-controlled was first established permanently, tapas based on that tejas has now been firmly established, but it is apt to outrun the bounds \ of the ritam (a@vAn ymgAm drAt); the permanent prakasha is ^ now being added. But the result of the prakasha is to dominate unduly the tapas. Therefore Ananda of the Aswins (ever-youthful delight & strength) has to be added, so that these rajansi (activities of tapas) may be not only symAs,, which they must be if there ; is prakash, but a A,, full of energy & therefore fit to draw the chariot of divine action. ([Written] Dec 13) There is already a movement towards the fulfilment. Twelve hours again this day, five continuous in the morning; – nearly 11 in the afternoon; 4.10 to 10.20 with an interval of half 2 an hour (between 8 & 9) for meals. The attacks on the anima were successfully thrown off without any trouble; but fatigue came

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strongly about 7.30 and necessitated rest by standing for some time. A certain vague stiffness in the legs has been left behind this morning. Sleep for seven hours & more, as usual; the sense of present ego & present associations interfered little in the dream, but there was once more some confusion & mixture of different records, a defect which has been hardly at all in evidence recently. The pale chhayamaya images were extremely frequent & varied & those that were more vivid showed a greater tendency to combination and continuity. Ananda (kama) increased in force. In saundaryam there was retrogression (in the hair, tendency to entanglement, loss & diminished softness). A nominal visrishti in the evening (after two days), but jala has again increased. The trouble about the trikaldrishti (over insistence of possibilities) was strong throughout the day, but passed away in the evening, and the approximate time of events as well as the events themselves & their circumstances were correctly fixed. Many evidences of the power working on the siddhi of others were given, in B, & now in S (vijnana begins to work); there are, therefore, signs that the obstacles to the Shakti in this part of the karma will soon give way.. A notable instance of delayed fulfilment occurred yesterday. When the flowers on the plant in the garden first appeared & proved all to be various shades of red & white, there was strong & repeated will for yellow flowers; but it failed & was abandoned a month ago. Now at last a solitary plant which used to give red or white flowers, has produced two yellow blossoms. The will at the time of the partial withering of the plants for fresh leaves on the withered part of the stalks, has also received a slight fulfilment on one of the plants. Dec 13th. \ \ ; \d Sortilege aA cqEZ A vqBo jnAnA rAjA k FnA pzht i ,. Indra (mental power) filling the actions, master of the peoples, king of their deeds. The first movement towards the fulfilment of this sortilege which took place in the morning ended in a misadventure. A rush of power was the first sign, which had two results, a new power

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of direct powerful compulsion on living beings to act according to the Will in this adhar and another Tantric power of affecting the Akash physically so as to draw a line over which they could not pass. Both powers were at first of the nature of a physical pressure & compulsion on the objects, which struggled in vain to resist. In the first essays there was some momentary success in the resistance; a success which often supported itself on the first impulsion given against a new impulsion or reversion of the original command, but afterwards this success ceased and movement after movement was executed faithfully though unwillingly not only by individuals, but by numbers.. Afterwards there was a violent rush of enemies from outside the circle to oppose & break this success. In the struggle the old ashanti rose and many of the conditions established in the siddhi seemed to be broken & the mukti & bhukti seriously contradicted. The trouble did not pass away till after three in the afternoon. In the final result, the power has increased, but acts under a frequently successful resistance and the akash is still troubled & occupied by hostile forces. Today’s experience has thrown a clear light on many expressions in the Veda especially in relation to Indra and the Rudras. There is a movement in the rupadrishti, perfect lifeimages, eg a butterfly, a squirrel, indistinguishable to the eye from the real object, dashing into the full sthula akasha or being glimpsed leaping through it; but there is, as yet, no stability. The normal manifestation of lipi is still successfully resisted. During the evening there was constant application of the attention to the lipi, but legibility only resulted with difficulty. Trikaldrishti acted at a distance in detail of circumstance with a perfect correctness and approximate time was repeatedly fixed with great closeness. In the morning stiffness became pronounced & it seemed that the primary utthapana would have to be relaxed; but the usual twelve hours was accomplished (1 + 2 in the morning, 3 in the afternoon, & from 5.15 to 11.40 with 25 minutes interval in the evening). It was only towards the close of the day that the defect of anima was overcome. Sleep 6 hours.

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Dec 14th 2.25 Yesterday’s trouble returned, not so pronounced or obstinate, but marked by a momentary return of the duhkha of asiddhi which has left behind it depression & asraddha. The lipi became, of itself, profusely active in the morning, but the old defects reappeared & the akashalipi lost its triumphant habit of vividness even when it reasserted legibility. Trikaldrishti is attempting to arrange circumstances perfectly in all cases, but does not yet command anything like a consistent success. The same is true of the Power, which sometimes enforces itself with great exactness of detail, sometimes not at all. The Vani is once more deficient in authority & creates false ideas in the mind, even though, so far as it goes, correct in the letter. It now appears that those vanis which were thought to be incorrect (see )11 were correct in the letter, as they are now being fulfilled, but created an exaggerated idea in the mind about the time and amount of fulfilment. .. ([Written] Dec 15th. 7.30) A moderate visrishti in the evening. The dates have been 2d morning, 5th, 7th, 10th, 14th all in the evening; on the 12th a nominal evacuation. None of these except the first has been copious; the old freedom of evacuation is disappearing, the tendency to loose stool seems to be eliminated, as even when the Apana is forceful & insist[ent] a moderate evacuation entirely parthiva is the result; the disturbances attending this strenuous process of assimilation, (for the food eaten has been increased rather than diminished) are less frequent & less insistent. Vayu is rare, nausea only a suggestion, tejaso-jalic ashanti only occasional, the sense of fullness easily dismissed & never so strong as to necessitate diminution of food, all that remains in strength is the habit of strong parthiva & jalamaya pressure which is now exaggerated and, in the parthiva pressure, out of all proportion to its substantial cause. It remains to be seen how far this progress is maintained. Hunger is less insistent, but still persists with a modified intensity; it is, however, being subtly & steadily replaced by the craving-free bubhuksha. As it is wintertime,
11 Parenthesis left blank by Sri Aurobindo.

Ed.

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there is no occasion for thirst which even in mid summer only appeared under great stress and could be dismissed ordinarily by a sip or two of water or even by the Will unaided. The trouble of depression lasted through the day & was attended with some confusion of knowledge especially on the point whether the vijnana chatusthaya could now be left to the unaided working of Prakriti, as had before seemed to be decided or needed more sadhan. It is notable that the rupadrishti is developing without sadhan; perfect images grow steadily more frequent & have more hold on the akasha, the old imperfections tend to be eliminated, eg the persistent recurrence of a single image, in this case, the bird; other forms are now forcing their way into the akash without any help from the system. Lipi has recovered vividness without losing its tendency to activity. Trikaldrishti develops greatly & it is noticeable that it is best when entirely spontaneous, almost indeed of an absolute & consistent perfection, when, that is to say, there is no attempt in the system to determine the truth or arrive at the knowledge. Examples. The servant went out at 8.27. As he was going out, the knowledge came that someone was about to enter & would come in as soon as he was gone. R [Ramaswamy] came. Previously, there was vyapti that either S [Saurin] or N [Nolini] was returning. Now the knowledge came (in answer to a doubt whether the vyapti was not merely the vyapti of an intention) that he would come before 8.30. S came at 8.29. Subsequently, it was decided that 9.10 would be the exact moment to cease walking & have meals, & the knowledge came that M [Moni] would return at 9.10. N returned exactly at 9.10; exactly at 9.10 the meal was served (without any spoken order or mental suggestion) & the triple knowledge was fulfilled to the minute. In this way every little circumstance has to the time of writing proved exactly correct. This is, undoubtedly, the beginning of the consistent & invariable perfect drishti, but it is not to be supposed that it will establish itself even in this restricted sphere without farther opposition. The truth of telepathy is now thoroughly established; the proofs of its correctness when received from persons in the house or town

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[occur]12 daily, as by it I know when one is coming from one room to another, what an animal is about to do, when someone is returning to the house & often who it is, (formerly, this knowledge was usual, but has temporarily diminished or been obscured). Also the proofs of it, when it comes from hundreds or thousands of miles away, are now coming in, eg. from M [Motilal] in Bengal that he intended to send more money, confirmed a few days afterward; the previous knowledge of the rumour that the Turks had asked to join the Balkan Confederacy, the knowledge of the Unionist conspiracy in Constantinople & a number of other instances relating to the Balkan war. This power, indeed, has been working for a long time, but it is only now regularised. It is, in fact, part of the vyapti. The proof of vyapti of express thoughts is also increasing in frequency; here, of course, the only proof is the expression of the thought immediately afterwards by the thinker. This now occurs. Physical exertion twelve hours (morning one hour + two hours 9.15 to 11.15; afternoon, three hours & a half; evening 4.40 to 9.10 & 9.40 to 10.40). In the morning there was pain in the soles of the feet when rising, but no appreciable stiffness in the limbs. Fatigue of adhogati, in the evening, was more persistent than usual, although not intense or powerful. Sleep, nearly seven hours. The last two nights, there has been a retrogression in samadhi; the dreams are, besides, not remembered, but the incoherent dream seems to prevail. The asiddhi in the hair, although much diminished, is not yet removed. Dec 15. The ahaituka & other subjective anandas seem now to be firmly established in the indriyas; the chidghana, prema & shuddha still lack regular intensity, nor can the intensity come till yesterday’s sortilege is fulfilled. Its fulfilment was disturbed & the system thrown back first into udasinata & then into the Maheshwari dhairya, shama & calm. Ahaituka kamananda is frequent, daily, but is seldom intense & never long continued. The sahaituka anandas
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(tivra, rudra, kama, vishaya) are there, but not always or even usually intense; vaidyuta is still undeveloped, although ahaituka vaidyuta is now, as I write, beginning to act with intensity. It comes as a blissful electric shock or current on the brain or other part of the nervous system & is of two kinds, positive or fiery & negative ´ or cold, saurya or chandra, conveyed through the sun or conveyed through the moon. Formerly both these anandas used to come as sahaituka or ahaituka touches; the negative resembled the feeling of rheumatism turned into a form of physical pleasure, the positive the feeling of internal heat similarly converted, but their electric nature was always patent to the sensations. It is, probably, these two forms of sukshma vidyut that are the basis of the phenomena of heat & cold such at least is the theory suggested to me in Alipur jail. The trikaldrishti continues successfully, but the (involuntary) attempt to fix the truth brings the tendency to substitute a perception of force or tendency for a perception of result; nevertheless this error seems, now, to be usually corrected before it can seize on the mind. These remnants of false energy (anrita tejas) have to be entirely rooted out of the mental action. Sensitiveness to cold after having been almost entirely extruded, except in the lowered night vitality between sleep & sleep, is now again attacking the system. 4 pm. There is a pause in the siddhi today, a relaxation and resting; yet certain movements are being decided. The one defect in the subjective Ananda, the absence of a certain & victorious Ananda in asiddhi and amangalam is being finally remedied, the force of the sadhan is being turned on the physical siddhi & the final perfection of the dasyam is being prepared. So far only five hours and a half have been given to the primary utthapana. The purely parthiva insistence of the Apana has been strong throughout the afternoon. It seems that both these physical siddhis have to be relaxed today. On the other hand the ahaituka kamananda is taking possession of the sukshmadeha and surrounding the nervous system of the physical body on which it impresses now prolonged & sometimes intense touches; continuity seems to be beginning.

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([Written] Dec 16) Trikaldrishti in the evening. Return of someone, not fixed, between 7 & 7.30 (R. [Ramaswamy] returned); of N [Nolini], first, between 7.30 & 8 (N & M [Moni] returned); of S [Saurin] soon (seen at 8, S came about 8.10); of B [Bijoy] unusually late but before 8.30, (B came between 8.15 & 8.30). No exact time given; the two attempts to fix it, were rejected & the rejection justified by the event. Visrishti (slight) in the evening, after the pressure of Apana had been got rid of by Will. Physical activity for 12 hours as usual. – Sleep 61 hours. Progress in Samadhi nil. Lipi successfully vivid & 2 spontaneous (varnamaya) at night, thus getting rid of the difference which had been established between daytime & night, with regard to the Lipi. There is, however, this difference that at night it is usually varnamaya, by day usually chhayamaya of all kinds. Dec 16. 10.33 a.m. Defect of anima no longer materialises easily, but persists as a vague stiffness which, like the pain in the soles of the feet, does not restrict the primary utthapana, but helps to break & distress it by aiding the Adhogati & increasing its force. Physical activity 6.10 to 7.10 & 7.30 to 10.30 this morning. The lipi has definitely conquered in the Akash, but its invariable success of vividness & legibility is not yet allowed. The jnanam has now an invariable correctness, but the trikaldrishti is still clouded by the relics of the twilit intellectual activity. Shakti of chitta & prana is now being finally perfected on the basis of the perfect samata, shanti, sukha & atmaprasada. Dasyam is taking entire possession of all the functions, attended by dasyabuddhi in the devatas, and the Master of the Yoga is now habitually manifest in his personal relation. The two sortileges are being progressively fulfilled. Physical activity 10.45 to 11.45. Adhogati is strong and seeks to base itself on defect of anima. Pranic utthapana, complete in the pranakosha, is unable as yet to possess wholly the annakosha except in its pranic parts; hence, failure of mahima & a strong sense of weakness & incapacity in the karmadeha affecting the body.

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Again from 12.10 . . 1.5 & from 3.5 to 4.10 in the afternoon. The afternoon has passed under Vritra, the power slow to act, the trikaldrishti & jnana uncertain, the physical brain dull and overcast. The Maheshwari-Mahasaraswati shanti is giving place under such circumstances to the Mahasaraswati-Mahakali quietude based on a concealed Maheshwari pratistha. Nirukta is now acting under the rule of the vijnana normally & bhasha begins to follow suit; the intellect in the environment has recognised the necessity of passivity & the superior results of the vijnanamaya method. The frequency of Ananda (Kama) continues but is interrupted by Vritric periods. The trikaldrishti has now (4.55) recovered possession and is acting with a considerable perfection in all its movements & entire perfection (except of right combination) in some of them ie a movement or incident is seen in pieces of knowledge each of which would lead to an incorrect conclusion by itself, but taken together give a perfectly correct result. Their separate advent shows want of spontaneous combination in the knowledge; there is only collocation ending in combination. Power is still ineffective, except occasionally. Physical activity, 5.5 to 11.30 with an interval of 25 minutes for meal; altogether over 13 hours. There was no fatigue during this period. Lipi very perfect for a while in the artificial light, afterwards the Akasha tired. Ananda continuous for a long time & when discontinued tends to return. Assimilation exceptionally strong & perfect. The sensitiveness to cold persists, but is being extruded. Sleep less than 6 hours. Some secondary utthapana. Dec 17 4.40 pm Today except Ananda & primary utthapana all other siddhis seem to be suspended in order that occasion may be given to the samata and ananda in amangalam & asiddhi to emphasise itself. Relics of the impatience remain or rather recur, but cannot find a lodging. On the other hand asraddha in the Adeshasiddhi is strong. It is evident also that the remnants of intellectual activity in the environment are being given free but ineffectual play, in order that

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of themselves they may cease. The attempts at intellectual trikaldrishti & aishwarya fail invariably & it is only when the vijnana acts occasionally that some results are obtained. Physical activity from 6.15 to 4.25 with a break of 25 minutes for meal (12 to 12.25). It was only at the end that fatigue came, dull and not very pronounced, but insistent. The vague stiffness does not entirely disappear, but is ineffective. The dasya and personal relation of the Master increase. The substitute for religious piety has been established in the consciousness, viz the knowledge of the Para Purusha, the sense of the power of the Ishwara & submission to it attended with the appropriate bhava in the chitta & the personal relation to the Lover. ([Written] Dec 18) Immediately after writing the above, the trikaldrishti again became active for a time, but was clouded later on. At the same time the interpretation of lipi & rupa was re-manifested in perfection; but there was a renewed cloud of confusion over the immaterial drishti. Physical activity, resumed at 5.15 was continued till 12.15 with an interval of 25 minutes for meals. Today therefore gave a total of 16 hours out of 18. Fatigue only dominated the system once – in the day, on the occasion already recorded. Sleep for 51 hours. 2 Yesterday, in the samadhi, the old movement of a conscious exit of the mental being from the material centre (not a complete exit, not trance, but the usual swapnamaya departure) was resumed. It has this defect still that too strong a trend of the consciousness towards the body remains, so that the purusha is easily drawn back to the body, leaving only his linga sharira in the place of dream experience. Dream has definitely relapsed into incoherence. Visrishti in excess of the usual quantity, nevertheless of an ordinary kind & amount. Dec 18th 4.40 Today the exercise of primary utthapana, commenced at 6.7 was continued till 4.18 with an interval of 20 minutes (11.55 to 12.15) for meals. There was no overpoweringly insistent fatigue, like yesterday’s, but only a fatigue which came & went four or

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five times, appealing to the vague defect of anima in the body, but disappearing when its appeal was rejected.. This defect of anima in the mere annam continues, but has no real effect, because the pranakosha & the physical nervous system liberates itself more & more from the mere physical experiences & accepts more & more the law of the sukshma deha. Kamananda, though strongly attacked, continues in spite of long interruptions and these two siddhis (K. [Kamananda] and primary utthapana) may be considered as finally established, though still altogether imperfect, and bound now to develop irresistibly towards perfection. On the other hand, the arogya is still engaged in the struggle to expel its minor contradictions & the saundaryam, although one more striking sign has been given of willed modification of form, continues to be feeble & uncertain in its inchoate manifestations. Trikaldrishti has been clouded throughout the morning; active in the afternoon, perfect in detail, but not very active. Power is for the most part denied. A great dullness reigns over the physical brain and the karmadeha, in the midst of which samata & dasya become always stronger & now tejas & tapas are beginning to establish their indifference to adverse result. They are seeking, that is to say, to be no longer deterred from action either by failure or even asraddha. The asraddha in the Yogasiddhi has now disappeared, but not the asraddha in the Adeshasiddhi. It appears that the Power is acting in certain broad and important matters, but it is resisted in trifles. ([Written] Dec 19) Development of the rupadrishti in various directions; stability up to the dense developed; only the entirely lifelike forms do not yet acquire stability. There is now a consistent activity (charshanipra & suyama aswa) which disregards or overcomes adverse result & doubt. On the other hand cold and defect of anima reasserted themselves. Physical activity 5.3 to 11.38 with 25 minutes interval, but the last hour of the sixteen was maintained with difficulty; stiffness, pain in the shoulders & feet reasserted themselves. The kamananda was successfully inhibited by the enemy. Sleep also attacked the system. Sleep six hours and fifteen minutes.

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Dec 19. 8.10 am. Physical activity 6.7 to 7.22. The defect of anima persists this morning; but the Kamananda after a short struggle reasserted itself. Trikaldrishti is acting regularly & correctly, but is still hampered by the dregs of the outer environmental intellectuality & rendered uncertain by the inability always to assign the vyapti & prakamya its proper place. The power is hampered & the opposition to the healing power is especially successful. \ Sortilege yvA svAsA, pErvFt aAgA(s u yA BvEt jAymAn,. t ; ; DFrAs, kvy u yE t -vA@yo mnsA dvy \t,. The reference is to the full manifestation of the Master of the Yoga which is approaching. ([Written] Dec. 20) This was effected later in the day. The Master through the vani from above & by sukshma speech from outside began to manifest himself everywhere pErvFt, in a well-established stability svAsA, ; with the character of youth & strength yvA and as he manifests, ; the aspect of Love & Good Auspice manifests also yAn BvEt ^ jAymAn,. The first result has been a great increase in the satyam. The thought perception & trikaldrishti, as well as vani, became perfectly & minutely accurate for a time & continue to be so except, (1) in the more hasty perceptions, (2) in those which are still afflicted with doubt, (3) in the omission of important circumstances & their exact arrangement. When these are made perfectly effectual (and their survival in imperfection is a mere inert habit), the vijnana in its knowledge-side will be accomplished only the range will remain to be widened. The haste must make no difference to the truth, doubt must make no difference, omission of circumstance must not lead to incorrect conclusion, arrangement must be exact so far as it goes. It is now evident also that the knowledge was still acting on the levels of potentiality, where the thing arranged can be disturbed, because it is the arrangement of the Manishi, not the Kavi. It was, however, one of the higher levels on which the Manishi is strong in will, clearsighted in perception, but not able to embrace enough in his view (mahan, urushansa). The knowledge is now rising to the levels of the vijnana proper, becoming of the nature of vijnana and not only enlightened, helped or led by the vijnana. Power is

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working in the field of the Yogic karma, moulding the thoughts & feelings of others precisely in the immediate vicinity, but is not yet dominant in that province. It is reasserting its hold on immediately surrounding trifles. – – Physical activity, 41 hours in the morning, 11 hours in the 2 2 afternoon & from 5 to 11.30 with half an hour’s interval in the evening & night, 12 hours in all. The violent insistence of defect of anima became ineffective in the last period, but is still present in a modified form on the morning of the 20th. Sleep 6 hours. Dec 20th. Ph. Act. [Physical Activity] 6 to 7.15 am. 8.45 to 12.20 & 12.45 to 1.50 The Bhashya in Veda increases in force & the Vedantic interpretation is now almost entirely confirmed. Fresh emergence of lipi. The trikaldrishti has a prolonged and efficient activity; but the prakamya of thought, though proved in many instances, shows an imperfection in the readiness to accept incorrect outward suggestions without distinguishing them from true prakamya. The vyapti, on the other hand, shows no imperfection separate from the imperfection of the trikaldrishti. Sortilege. (1) Ev yt Etro DzZmQyt rjo aEtE po Edv,. ^ ; \ (2) td-m n&ym { \Egr-vdct f mA yd-y TA udFrt ; The second given yesterday points to a development in which the Master of the Yoga abandoning the part of the mere mechanician shows himself as Lord of Truth & Love so that the old powers & experiences in the jail & after may reemerge on a new basis of perfection. This movement has already begun. The first is a necessary part of it, viz the firm & unstumbling activity of the higher Pravritti & Ananda on a plane above that of mind, even of pure mind. Srikrishna standing on that level is giving this activity. The sukshmadrishti has for the last two days been progressing. The gandhadrishti, which was always more pronounced than the others, has now overcome its two limitations, restriction of range to the smells most common in the immediate material experience and reliance on the material adhar; it is now admitting perfumes & other scents not within the physical range or usual experience. The rasadrishti, which was always prevented from manifesting till

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lately & even then was confined to the gandharasa, the touch on the palate of things smelt, has suddenly rushed to the front and stands on a level with the gandha except in frequency of the experience & permanence; but intensity & materiality are perfect & the range is not limited as it includes the sweet, the bitter & the pungent as well as nondescript tastes. Sparsha is still confined to the habitual touches, rain, wind, insects, heat of the sukshma sun, fire, etc & the result rather than the actuality of certain subtle touches. In samadhi however sparsha is very vivid & the physical sensation remains after waking. The more developed touches (human) are only felt in the waking state through the subtle nervous system, but they are there often acute. Such touches as reach the sthula body without this veil increase in frequency & intensity. Finally, shabda is now beginning to disengage itself finally from the adhara. This sense which was the most acute & earliest to develop, is now the latest (rupa excepted) to perfect itself & the clear sounds of the jail do not repeat themselves. Finally, rupa is still confined to mere image, pratimurti, & does not give the murti or actual form of which there were some instances in the jail & afterwards, but none here. The health is still attacked. Last night there was a violent and unprecedentedly obstinate attack of the pain in the breast which used sometimes to occur when there was suppressed indigestion, but this time it was seen to come from outside & to be forced on the body. Intolerable at first, it was finally attacked and partly possessed by the ananda. It persisted in a dull form throughout the day, but was mostly cast out by the Will in the evening.. An attempt was also made to revive the ailments of cold & a crude appearance of tendency to phlegm in the nose was for some minutes materialised. All these, however, were failures and only at the centre & in the stomach was any real effect produced; in the latter, moreover, it was foreign and not native to the system. A very slight visrishti allowed for nominal relief at 8.30 pm. The twelve hours limit was maintained. Sleep 6 hours; but its attack was more oppressive than it should be. Dec 21. It is to be noted that the programme suggested on the tenth was, as was then suspected, only a tejasic suggestion; it has not

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been fulfilled, except partially in some details. It was a statement of tendency which came erroneously as a prediction. At present the tapas, & tejas, is being driven forward without much regard to the state of the adhara or the stumbles of the knowledge. Formerly, when the tapas became active, false tejas & tapas took possession of it and there had to be a return to nivritti, but now the intermixture of false tejas is not allowed to stop the pravritti, because, as it seems, this false tejas is not able to take possession. True tejas & prakasha are now in possession & the false is only an invading power which sometimes establishes a precarious foothold or which still occupies partially a part of the ground here & there. The siddhi of the second & third chatusthaya[s] (shakti & vijnana) is following therefore, but much more rapidly, the same process & line of development as the first. There was first the war to oust the enemy in possession, the calling in of the aid [ ]13 of doubtful friends & natural enemies, the carrying & loss of positions, the confused fighting, the slow & precarious progress; then the ill-assured possession, becoming more & more assured, then the possession subject to revolts & revolutions, then the entire possession subject to invasions by the ousted enemy, finally a complete possession with occasional vibrations of the memory of old troubles. In the case of the shanti & samata, the struggle has taken many years & gone through various stages, of which the last alone answers entirely to the above description. The other two were never regularly fought out, except in certain points, before the arrival at Pondicherry. Their final progress, owing to the victory of the samata, is proving much more easy and rapid. Later in the day, a sudden revolt of impatience & unfaith, not grief or even actual anger, against the continual running after possibilities in the prana & trikaldrishti and a violent rejection of the resulting false trikaldrishti. This resulted in a cessation of the conditions of the siddhi. Physical activity, 4.40 hours [i.e. 4 hours, 40 minutes] in the morning, 3.35 in the afternoon, & from 4.55 to 8.55 & 9.35 to 10.20 in the evening & night, 13 hours in all. Sleep, 7 hours. Slight, almost nominal visrishti after meal.
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Dec 22. Normal conditions have not been entirely restored during the day. There is a steady rejection of fruitless tejas & pursuit of mere possibilities. Ananda which was yesterday almost entirely suspended, is vaguely or slightly persistent today, but there is nothing else definite. Asraddha in the adeshasiddhi is strong in spite of proofs of successful action of aishwarya & ishita in all spheres except the immediate work & equipment. Physical [activity]. 6.12 to 12.12, 1 to 4 [p.m.]14 ([Written] Dec 23) Afterwards the trikaldrishti resumed suddenly a normal continuous action, which as far as could be tested in a great number of minute instances was perfectly & invariably accurate so far as it went. Thought & lipi have also resumed their activities. Proof of the successful activity of the Will outside is now frequently occurring, as also of the correctness of the trikaldrishti when applied to outside occurrences. On the other hand health was strongly attacked at night & with some success, a slight soreness of the throat being produced this morning without any apparent cause which has persisted throughout the day (23d). Physical activity 5.30 to 7.20 – afterwards other occupations prevented the continuation. Sleep 51 2 hours. There was some attempt in sleep to deal again with the dreams, but no success resulted.
.. Dec 23d. Yesterday a special test was applied to the arogya in the stomach. There was an attempt at roga, but it failed & ended only in a copious visrishti this morning, the first of its kind after three weeks. Health was strongly attacked and a vague tendency to headache established for some hours & phlegm in the nose for some minutes. These were got rid of by Will, but the sore throat persists, although it is extremely slight. There are movements towards the perfect ananda of cold, but neither the mukti there nor the bhukti are finally confirmed, the confirmation being postponed until the – health in that respect is perfectly assured. Physical activity 43 in 4 the morning; 2 hours in the afternoon. There is a certain tendency
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to lassitude today due probably to the diminution of sleep & the strain on the health. The improvement in the trikaldrishti has been confirmed and a corresponding generalisation of the Aishwarya has begun. Ishita is becoming very powerful & the hold of Aishwarya & Ishita on karma is gaining in all directions except the equipment, healing and immediate work. Other siddhis are still moving forward without establishing definitely a fresh advance, eg in the rupadrishti stable ghana & developed forms of the lower intensity are becoming more frequent & today one perfect developed rupa was stable for a few seconds. Physical activity finally amounted to 11 hours only owing to interruptions. Sleep over 7 hours Dec 24th. Nothing of note. Trikaldrishti & Powers slowly progress. Samadhi is still [inhibited]15 and Adhogati seeks to bring back the failure of anima.. The rupadrishti cannot yet hold the Akasha nor Ananda the body, though both come and manifest themselves in detail. Health is unable to progress. Today the sore-throat lessened, but did not absolutely disappear, & there were strong efforts to develop cough etc so that it might go by the normal course. In spite, however, of disregard of all rules & continual exposure of throat & breast to cold, it is going without materialising either into cold or cough. Physical activity 11 hours; again other occupations prevented the full amount. Sleep 6 hours. Dec 25. The siddhi is in a depressed condition and unable to advance with rapidity, owing to the necessity of a farther transition of considerable magnitude consisting (1) in satyam, the cessation of all intellectual (manomaya) activity & its replacement by the karana, (2) the cessation of the relics of self-action & replacement by the divine action (dasya), (3) the cessation of the use of means in the yogasiddhi and its replacement by the self-fulfilment of the Para shakti working upon the lower. The public news (eg the attack on the Viceroy, the ill-success of the Turkish naval
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sortie) show that the Power is still ineffective to prevent adverse occurrences. ([Written] Dec 26.) During the rest of the day there was a struggle between the new system and the dregs of the old. The lipi became permanently active, but the old difficulty of manifestation or emergence in the sthula akasha is not yet overcome. At the same time interpreting power attending the lipi became swift and decisive and has so remained. Trikaldrishti in all its parts resumed its activity. The most important result is the final completion of the dasya & the disappearance of all questioning, revolts or self-action; for, whenever these try to manifest, they find no support in the Jiva. Even with regard to error, there is no revolt nor now any return to a tamasic udasinata. The siddhi now fulfils itself entirely by the divine action arranging the conflicting forces & the Jiva does not try to interfere or insist on a consistent method. By this the invading intellectual activity has become wholly discouraged and no longer insists on its own action. There is, however, a survival of manomaya suggestions representing themselves as vani & seeking to lay down the action, but as these are always falsified & the Jiva does not insist on them, they have no force of persistence. Health is undergoing a very serious assault. The sore-throat was flung off, but after a long struggle cough materialised for a very short time at night, & strenuous efforts are made to bring back cold. Tejasic disturbance in the stomach has returned & recurs, though it does not persist against the Will, & there was in the morning a copious visrishti quite of the old type. This is the result of copious eating & drinking without regard to satiety, which has been insisted on in order that [ ]16 the arogya may be established under more arduous conditions. Assimilation is powerful, but not enough to prevent a struggle & irregular workings of the asiddhi. There was no primary utthapana in the afternoon, so today’s period amounted only to 10 hours but there was 5 hours continuously from 4.30 to 9.35 without fatigue or subsequent reaction. Sleep 7 hours. Dec 26. \ \ Sortileges. (1) Ev Am iq vjn jFrdAn ;\
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(2) mE(s no v-y i y i dEm do vqA Evf.

GAymAn i vEs f/mE t n Ev dEs ; tE-m A vfyA Egro y ek qZFnAm. ^ an -vDA ym=yt yv n ckqd vqA \ ^ ; ;

As usual, the sortileges began at once to be fulfilled. The force described has established itself in the siddhi; effort, no longer selfeffort, manifests itself as a force throwing itself on the enemy & breaking down all opposition. This struggle is the working of mental force (Indra) possessed by the Vijnana and filled with mental ananda (Soma). Whenever Indra is thus infused with Soma, opposition seems to disappear; it is only when Indra works without Soma, that the opposition has strength to prevail or at least to resist. Once more Soma is being felt physically in the sensation as of wine flowing through the system, but in the sukshma rather than in the sthula body. Trikaldrishti has been working with a consistent perfection, & aishwarya, at first entirely resisted, broke down opposition & is still busy with the struggle. Throughout the whole siddhi, a state of joyous battle & assured victory is replacing the old alternation between the joy of attainment & the pain of struggle & defeat. 6 continuous hours of primary utthapana from 6.15 to 12.13 and again from 12.35 to 1.35. It was only towards the end that there was some reaction. The replacement of intellect by vijnana continues. Rupa is still developing, stable developed forms are more perfect, & the perfect transient forms show a greater tendency to stability. Primary utthapana again from 4.20 to 10.15 with the halfhour interval for meal. Today secondary utthapana was resumed, the laghima being perfect, but limited in duration by defect of anima. Sleep 7 hours. Nominal visrishti at night. The jala-visrishti was today less insistent. Dec 27. P.U. [Primary Utthapana] 6.15 to 7.30. . 8.55 to 1.15 (minus 25 minutes). . 2.30 to 3.15. . 4.10 to 8.25 & 8.55 to 10.5. After this month the diary has to change its character & become mainly a record of trikaldrishti, aishwarya, samadhiexperience & work, literary & religious; at the same time a brief

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note of the physical siddhi will be kept. The aishwarya-vyapti has had effects on purifying considerably the mentality of all in the house, & in the increase & definite development of trikaldrishti in S [Saurin], but his knowledge is still only fragmentarily active. The successful application of the power in immediate result is still successfully resisted except in individual cases; but yesterday groups of existences were made to obey the Will and even to obey it in exact circumstance. The attack on the health seems to be lessening in force; but last night the cough, which is however entirely superficial, returned with some vehemence after a hot sukshma touch on the sensitive spot in the throat. Kamananda is still in the same condition, but the sahaituka shariranandas seem to be once more at a high intensity. The confused action of the intellect revived in some force and although the siddhis continued, certainty was for a time abrogated. The improvement in the Viceroy’s health took place in the direction willed, viz elimination of fever & pain. A period must now be fixed for entire recovery & it must be seen whether the element of time can be controlled. The Turkish business is also centring round the point willed, but the upshot is still in doubt. The cough tried to cling throughout the day, but disappeared by the evening, contrary to its action yesterday. Roga in its other symptoms clings, but cannot assert itself. Will acted with great accuracy in the matter of the returns in the evening, but the trikaldrishti was confused in details. Another failure as regards equipment. The failure was seen before it was known, by vyapti, but there was an attempt to mislead by false – vyaptis. Sleep over 71 hours. Samadhi at night is absent, but takes 2 place in the daytime, deep, the record confused with intervals of lucidity & coherence. There is a dull attack of defect of anima & mahima in the primary utthapana. Dec 28th St. [Sortilege] La guerre en Orient, meaning that the real struggle now is over the successful use of the will in equipment & Indian affairs. Aishwarya invariably successful this morning in small details; trikaldrishti seriously hampered, an intellectual movement being violently forced in when the vijnana tries to act. A period is

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about to ensue in which these survivals have to be eliminated both in the vijnana & the physical siddhi, as well as in the samata, dasya & tejas, and the sahitya, bhasha & nirukta have to be consolidated; the trikaldrishti of exact time & arrangement of circumstance & the ritam in karma have to be well-established, and the obstacles in the saundarya, religious karma, Krishnanritya and public affairs finally broken. This movement, which is being prepared, must definitely begin today & will cover the greater part of January. Physical activity. 6.10 to 7.15 . . 8.20 to 10.40 . . 11.20 to 12.40 . . 1.40 to 2.10 . . 4.50 to 8.30 . . 8.55 to 11.0. The drag of the vague defect of anima on the body still continues. A very slight visrishti in the afternoon; subsequently there was a tendency to flatulence. The cough has not returned, but there is a tendency to phlegm in the nostrils. The physical ananda tends to recover its frequency & intensity. The aishwarya was strong today & lipi frequent; but the trikaldrishti much disturbed, rupadrishti almost suspended; particular tejas acts, but general tejas is discouraged and faith depressed. The Nirukta progresses and has attained a certain perfection of method, but not yet of vijnanamay substance, since possibility still has its play. The great gain in the method of work is renunciation of haste & a consequent thoroughness. Sleep, nearly six hours.
.. Dec 29th. Trikaldrishti & aishwarya are now irrevocably fixed in their ordinary daily action; but not yet delivered from inaccuracy of detail and arrangement, nor free to act perfectly in important or public affairs. Vijnanamaya Thought is beginning to regularise itself in relation to the vani. . Physical activity. 5.10 to 7.10 8.40 to 11.10 . . 12.35 to 2.5 . . 3.25 to 4.28 . . 5.45 to 8.37 . . 8.52 to 11. Twelve hours. There has been an attempt at securing the continuity of the ahaituka Kamananda. It was almost constant through the morning till 11, in fluctuating degrees of intensity, suspended in the afternoon except for frequent touches, & now (4.30) again active. But it does not as yet hold the system; it only takes partial possession of the

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outworks of the nervous system & then retires. Sometimes it enters the brain or lower nervous centres, but cannot secure a continuous hold. Nothing is as yet changed in the rest of the siddhi. Nirukta proceeds rapidly. . Strong discouragement in the evening in reviewing the little that has been done, the vast amount that remains and the strength of the obstacles, which is apparently incapable of exhaustion. Sleep 7 hours. Dec. 30th There is no farther need of a record such as has been kept during this month. There has been considerable progress, but upon lines which have now to be altered and soon to be abandoned. The programme proposed on the 3d December has as usual been fulfilled only in its beginnings & in one or two instances not at all. The stability of rupadrishti is of little value in itself, since the perfect forms do not hold the akasha, & has been accomplished only in the sense that the forms accomplished appear habitually & the progress made has not to be continually lost & built up again, as used to be the case. Lipi is not yet habitually spontaneous in legibility & still needs usually the stimulus of the subjective perception to become perfectly legible, but it appears more usually without particular demand, though less frequently without any warning or the turning of the attention in that direction. It will only be perfect when it appears uncalled for as an ordinary habit of the akasha and is always immediately legible without any attention or trouble to the mind. Trikaldrishti works perfectly often, but not always, nor even yet as a rule, except in single incidents which present themselves to the mind, but where the perception is active rather than passive, there is usually much uncertainty & confusion of details. Nevertheless the more or less perfect trikaldrishti does occur daily with some frequency & in an imperfect state it is working throughout the day. The Power has so far overcome resistance as to work habitually like the Trikaldrishti, but it is even more hampered & outside a narrow field imperfectly, slowly or irregularly effective. Samadhi has not been regularised. Ananda (kama) is occasionally intense on a moderate estimate of intensity. It is that is to say tivra, but not rudra, not even tivratara

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or tivratama. It occurs, tivra or kuntha, daily & often frequently in the day and is in that sense permanent. But it is not continuous in its permanence or constant in its intensity. Health in the last half of the month has been successfully resisted, rather than successfully progressive; cough, which had disappeared, has reappeared; the other fragments of roga, however vague, slight, blunted or disjointed, still persist & even when they seem to have finally disappeared, unexpectedly return. Nevertheless, they are losing force; but that is all that can be said. The saundarya has not progressed since the 10th, materially; its successes are the merest beginnings & in most directions the opposite tendency prevails. Primary utthapana has so far established itself that ten to twelve hours daily are passed, walking or standing, without any permanent reaction except a vague defect of anima which sometimes tends to materialise feebly and a moderate adhogati, also vague & dull, in the earlier part of the day. The prediction about equipment has been entirely falsified & the acuteness of the position has not been lightened. The literary & scholastic work has begun to take shape & proceed or prepare to proceed on its proper lines, but the necessary materials are deficient. The religious work is now being founded on a certain power over the sadhana of others, but this is as yet only rudimentary. The same is true of other activities. There is an effective pressure of power, but not the sovran control that is needed. The contact with the Master of the Yoga is being constantly dulled & obscured by the siege of Ego in the environment, false suggestion & inferior vani. Realisation of Atman & Brahman Nirguna & Saguna is always available & at once returns in fullness when the mind turns in that direction, but the nitya smarana is not there, because, perhaps, the realisation of the Ishwara is not equally well-established. The whole Yoga is still subject to clouding & temporary breaches even of those siddhis that have been most perfectly accomplished. Although these breaches are often slight, temporary & without power yet their recurrence shows that the whole system has not been placed perfectly under the right control. The directions given on the 18th October, & 15th & 19th November have only been partially fulfilled through no fault of the

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Jiva, but owing to the constant siege from outside of the discarded intellectual activity. They have to be fulfilled. Trikaldrishti 1. A squirrel on the roof-ridge descends the angle of the tiles, leaps on to the wall of the next house, runs along it & ascends its roof. The first motion seen in the squirrel’s mind (prakamya) before it is executed, the second d[itt]o, the third by trikaldrishti without any data objective or subjective. 2. The leaflike insect put yesterday on the smaller tree stated yesterday by S [Saurin] to be no longer on the tree, suggested that it was back among the bean-leaves. While searching for it with the eyes today, trikaldrishti that it was not in the bean plant & was, probably, still on the tree. No data. The certainty was absent. Half an hour later it was shown by N [Nolini] still on the tree. 3. A crow approaching the veranda another upon it. The idea of coming on the verandah seen in the crow’s mind, but a suggestion of trikaldrishti that it would fly away to the wall on the left before reaching it. Uncertainty & false viveka mistaking the intention for the event. Suggestion at the last moment when the crow had paused just below the veranda to eat something, that something would happen to send it away rejected obstinately by false viveka. The next moment the first crow flew away to the wall on the left & the object of observation followed it. These three instances show the state of the trikaldrishti. Everything observed is the rendering in thought of a truth of tendency, intention, or event, but everything is not yet put easily in its correct place, & uncertainty about the actual event is the normal state of the mental being who cannot distinguish between the correct decision and a false choice.. This stage has to be exceeded, before a clear & reliable trikaldrishti can be established. Physical activity 10 hours. Sleep 6. Slight visrishti in the afternoon. Jala very copious & frequent.
.. Dec 31st Yesterday, it seemed as if the rudimentary equipment of the immediate life in its bare necessities were acquired, with a lacuna,

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with inconvenient effects of the past confusion, with a precarious source, but still if it is maintained, it stands as the first real triumph of the Power in overcoming this obstinate difficulty. Yesterday’s lipis indicated that tyaga (outward) must be entirely abandoned and bhoga fully accepted; “submission to desirability” or some equivalent phrase was used. Another lipi ran “violent purposes have to be justified” & is interpreted in the sense that, although hitherto all the more vehement uses of the aishwarya have been abortive and only moderate demands have been satisfied, the vehement Mahakali use of the aishwarya and ishita have not therefore to be abandoned, but must be insisted on till they succeed. Aniruddha and his Shakti Mahasaraswati have been satisfied; the Yogasiddhi has been justified & the Adeshasiddhi is beginning to be justified by slow, small and steadily progressive processes. This is Aniruddha’s method, the method of the patient intellectual seeker & the patient and laborious contriver who occupies knowledge & action inch by inch & step by step, covering minutely & progressively all the grounds, justifying himself by details and through the details arriving at the sum. But, if continued, this method would render success in this life impossible. The method chosen for preparation has been Mahasaraswati’s, but the method chosen for fulfilment is Mahakali’s in the Mahasaraswati mould. Mahakali’s method is vehemence, force & swiftness, attaining knowledge by swift intuitions, moving to success in action by forceful strides. It is vehement in lipsa, violent in method, headlong in accomplishment. It seeks to attain the whole & then only returns upon the details. This vehemence, violence & precipitate rapidity has to be established in the prana, chitta and buddhi, so as to govern feeling, thought & action (there have been plenty of isolated instances & brief periods of it in the past of the sadhana) and justified by success; but the basis of hidden calm & self-possession in the Maheshwari-bhava of Mahasaraswati has to be maintained and all has to be in the [Mahasaraswati]17 mould which demands thoroughness, perfect [contrivance],18 faultless elaboration of detail in the consummate
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whole. The literary work, the subjective action on others, the outward physical speech and action have all to be done with this swift elaboration & violent minuteness. At first, the Maheshwari bhava will retain some prominence, but will afterwards become implicit only in its Mahasaraswati continent. The first necessity is, however, that the Mahakali method should be justified in the results so that the intellectual sceptic & critic in Mahasaraswati may be assured of the correctness of the instructions given. Bhasha. Bh’s [Bharati’s] Panchali Sapatham taken up; in the first verse yesterday only a few words could be understood without reference to the dictionary & no connected sense has been made out from the sum of the vocable. Today, in the second verse, the difficulties of the Tamil way of writing (sandhi etc) were overcome by the intuition as well as some of the difficulties of the grammar, but the Bhashashakti which used formerly to give correctly the meaning of unknown words has not recovered its habit of action. Trikaldrishti. This morning all the trikaldrishtis were correct, even when coupled in their action with aishwarya sometimes successful, sometimes unsuccessful. Formerly the aishwarya would represent itself as trikaldrishti, but this false action this morning occurred only three or four times & was immediately rejected; but in one or two cases the rejection was questioned for a while by false tejas. Aishwarya mixed with trikaldrishti On a bird alighting on a tree to move from one part of a branch to another & then from that branch to a neighbouring branch; carried out exactly; then to remain sitting where it was. This, too, was carried out. Afterwards, aiswarya on the same bird to move was resisted; but trikaldrishti came immediately that it would be resisted and that the bird would remain, not sitting quietly, but picking its feathers on the same spot until I had to go to drink tea. Also that two birds on another tree, making love, would so continue till the same moment. This was fulfilled exactly, although it was nearly ten minutes before I went away & the same birds had previously been restless, flown away once out of sight & come back, all foreseen by the drishti, except the return. Several instances of this kind happen daily.

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Morning’s news. No breach of the negotiations in spite of the extravagant Turkish demands. Foreseen. The Viceroy’s health is following exactly the movement of the Will which was that the pain should be relieved within Dec 31st and the healing of the wounds fulfilled in January. This morning’s news is that there is no longer any discomfort from the wounds, although the healing will take some weeks. It is also announced that there is still a piece of metal in the neck. This confirms the trikaldrishti of two or three days ago which suggested the fact when reading the description of the state of the wounds. The Congress badly attended, considerably less than 200 members, & practically a fiasco, as foreseen, so also the other Conferences. ? Beginning of the end of the Age of Palaver in India. Wrecks etc abound belated fulfilment of the lipi about accidents on the sea given some time ago. Afternoon. Blank. The attitude of distrust with regard to the equipment is very strong. The pratijna in mind is not yet entirely satyapratijna, for there was tejasic fixing of things to be done today, which were presented as things that would be done; eg there was quarter of an hour secondary utthapana of the arms in the morning and more was suggested for the afternoon, but the suggestion was left unexecuted. Last night there was some swapna samadhi, but only one image survives in the memory, a room or tent with a small table such as might be used in a tent & a sola hat on the table, seen for some time, but with a momentary eclipse after which it emerged again & then vanished, a scene without any incident or moving figure, although it was felt that there would have been either movement or incident, if the power of vision had been able to hold the scene. The background and atmosphere were very dim as is usually now the case with these visions. Visrishti, neither slight, nor excessive, in the afternoon; the first real evacuation since the 25th 6 days. – Physical activity 101 hours. Secondary utthapana of arms for 2 half an hour; this time with ease, although earlier in the day there

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had been difficulty in maintaining it for half an hour due to defect of anima, resultant strain in the arms & pain of the negative electric current. Sleep nearly 7 hours. Swapna samadhi with images indistinguishable to the eye from dream images, distinguishable by the viveka alone. The faculty of understanding the truth behind the dream record and disentangling its confusions has once more returned. Fresh proofs of the siddhis constantly occur, but there are plenty of instances of misplaced perception and the siddhis of power have as yet no assured mastery over results. Primary utthapana continues in the same condition; it cannot be perfected unless the secondary & tertiary are brought forward. This day closes the year 1912. From its morrow a new record begins in which the progress of the siddhi of MahakaliMahasaraswati has to be recorded. At present there is no sign of any rapid progress or of really great results. All is petty, hampered & limited. A siddhi rapidly established becomes otiose for days together. Continuity in the higher states seems as yet impossible, and from accomplishment there is always a relapse into a condition of partial asiddhi. The whole Yoga is continually beset with tamas and uncertainty & seems unable to rise permanently into clearness & perfect joy & assurance. There is no grief or acute trouble or even anything that can really be called trouble, but a dull depression never acute & a certain weariness & lack of interest has settled down on the system and is only lifted for short intervals or replaced by a mere ahaituka state of ambitionless content. The active force, ananda etc established for a short period, have failed to hold their own. The tejasic ideas of a joyous progress & of siddhi within a given time have once more proved to be falsehoods. On the other hand the theory of the Yoga has been proved. The perfectibility of the human being, trikaldrishti, Power, the play of the Divine Force in the individual, the existence of the other worlds, & of extra-mental influences, even the possibility of the physical siddhis are established facts vijnana, the Vedic psychology, the seven streams, everything is established. What is wanting is the perfect application, free from the confusions of the anritam which result from the play of mind. It has been seen that in repose, in nivritti[,] in udasinata, perfect peace and ananda are possible; but

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the thing the Yoga has set out to establish is the perfect harmony of Nivritti & Pravritti, of desirelessness & Lipsa, of Guna & Nirguna, complete Ananda, Tapas, Knowledge, Love, Power & Infinite Egoless Being, consummating in the full and vehement flow of the Pravritti. By the fulfilment or failure of this harmony the Yoga stands or falls. The siddhi has now reached a stage when the test of its positive worldward side has to be undertaken. Tyaga is finished; shama & shanti & udasinata have had their fulfilment; but in that resting place there can be no abiding. It is the starting point of the Lila, not its goal. Therefore during the next three months it has to be seen whether, the harmony in nivritti being definitely thrown aside, the harmony in pravritti, which has always been attacked & denied by the enemy, can be prepared or accomplished. Only then can there be a settled peace and a perfected action.

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Record of the Yoga. 1913. January.

.. January 1st. The first movements were unsatisfactory, tamas-besieged and arrested by a dull depression. In the evening, only, progress began. 1. Ananda of heat & cold have been confirmed, but the discomfort not yet entirely removed. 2. Kamananda occurs more frequently than before, but is not yet in possession of the body. The sahaituka physical anandas are reasserting their possession of the system. Ahaituka ananda, long clouded, has once more triumphed over its obstacles and is in possession even of the obstacle and the adverse event. 3. The health, still much afflicted, tends slowly to reassert itself. There are still no movements of roga outside the survivals of phlegm, occasional neuralgic touches, imperfect digestive assimilation, eruption, headache and defect of the chakra. All the symptoms are slight and fragmentary, but in some of them there is a strong persistence. 4. In the primary utthapana there is still the persistence of a vague defect of anima which sometimes grows in force for a while, but cannot hold the body, although it encourages the adhogati. Secondary utthapana is emerging. 5. Saundarya makes no apparent progress.

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Trikaldrishti. The removal of the metal piece in the Viceroy’s neck effected without trouble foreseen for yesterday; fulfilled. A number of ordinary instances presenting no new feature in the movement of birds, animals, persons etc. Suggestions of the nature of vyapti or prophetic thoughtcommunication are now extremely common . . eg. B [Bijoy] was asked to get two khatas of this type; suggested, he would bring small ones instead . . fulfilled. Ant. invited everybody this evening; suggested that the invitation was hastily made and, without being withdrawn, would not be zealously followed up . . fulfilled. Fulfilment of thought prakamya is fairly frequent, but the definite thought-vyapti is still dull & infrequent in its occurrence. Aishwarya. That P [Parthasarathi], after a long abstention of over a month, possibly two, should come to pay a visit . . fulfilled the same day. The Aishwarya about the Insurance Act, long resisted, seems about to be fulfilled; there is every sign of the medical profession yielding. There are also signs of weakening in Ulster. The ordinary aishwaryas, eg fulfilment of will by several birds at a time, exact movement in accordance with will, reception of vyapti & action in accordance, are all evidently established & exampled daily, but their regular success is still resisted. Apparently, the knowledge has to be perfected first. Samadhi. Brilliant visions of sea, waters etc just before sleeping; but all were momentary. Such other visions as can be remembered, were all dark, chhayamaya and chhayavrita. Sleep, under 6 hours. Lipi and rupa slowly increase upon the material akasha. It is indicated in the lipi that “from tonight” the Master of the Yoga will exercise a perfect and apparent control over the subjectivity of the system in all its parts. The subjective-objectivity will still remain for some time imperfectly siddha & subject to a dual control of the old & new Prakriti, the old fading, the new increasing in force, brilliance and all-pervading sovereignty.

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.. Jan 2d 2.45 pm. The promise has been made that there will be no farther interruption in the continuity of the siddhi. Since then (last night), considerable progress is being made. Trikaldrishti. . In the beginning there was a series of outward suggestions which fulfilled themselves rapidly & accurately, although the mind denied them admission and saw no probability of fulfilment. Subsequently, this element of external suggestion was put in its place as prophetic vyapti from the thought of supramaterial beings that foresee; the jnanam was then perfected and afterwards the trikaldrishti in its entirety brought up to the level of the same perfection. The difference between this new siddhi and all that have preceded it is, 1, that the first idea proves to be correct and has not to be replaced by a second, at most it has to be amplified and modified or enriched with suggestions of the right time and place & arrangement, 2, that even when it manifests in the intellect without being seen to descend from the vijnana, it is habitually correct, 3, that mistaken suggestion[s], except in small details of time, place & circumstance, tend to be more & more rare and already form the infrequent exception. In the thought-perception there is no falsity, but only appearances of it which turn out to be not falsity but aprakasha. News today that yesterday (the 31st) the Viceroy was for the first time entirely without pain from his wounds, (the result of the last extraction). Thus the first aishwarya & drishti has been amply fulfilled. A rapid cure of the wounds must now be effected. Trikaldrishti of the more distant future and of the far past is now taking place unhindered; it remains for the future siddhi to control its results whether for confirmation or rejection. In its application to the immediate future and the present it is evincing an astonishing accuracy. Primary Utthapana Yesterday nearly 12 hours were passed in walking or the erect position; this morning there was on rising the old pain in the soles of the feet, but it passed away at once; subsequently stiffness was felt for a minute or two in the thighs, but it passed away also and

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was convinced of material falsity. Only the vague defect of anima, now, is a persistent reality. Dasya. Dasya is becoming absolute in the thought and feeling no less than in the action; doubt extends only to the adesh-siddhi and has, even in this field, only a dull activity of reserve and caveat; for it is growing evident that something will be done through this yantra in the field of life, although the material equipment seems to be entirely lacking. It is this lack of material equipment which is the real obstacle to perfect faith; the slowness of the physical siddhi is only an accessory cause of hesitation and would have no force if the equipment were given. These movements have still to be occasionally noted, so that the condition of the activity which is to form the substance of the record may be understood. 4 pm. Aishwaryasiddhi promised; the first result was the fulfilment of the aishwarya made at 1.30 that M [Moni] should come to make the tea about 3.10 by the time of my watch. He came at 3.11. This is a rare instance, almost the first that is entirely clear and definite, of an aishwarya of exact time being perfectly fulfilled, although trikaldrishtis of exact time have been not infrequent. Usually indeed, such aishwaryas have not even been attempted, only aishwaryas of approximate time, eg between 9 & 9.30. This success was followed by a series upon birds which one after another flew in the direction indicated to them, although they obviously started in a different direction. There was invariably some resistance, in the last two cases long & persistent, & in three cases failure; but the trikaldrishti was uniformly correct except as to time, although deficient in circumstance, eg not giving all the swerves of the flight. There were some casual instances of the old type of error, speedily corrected. Uncertainty is still not infrequent. Final. (written Jan 3d.) At night again some clouding. Aishwarya continued in the same stage of progress, sometimes unfulfilled although always with foreknowledge of nonfulfilment, sometimes fulfilled after resistance or partially, sometimes instantaneously and perfectly. This power of the Aishwarya covers only things of immediate occurrence. On

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eventualities that need a longer space of time for their fulfilment, on settled stages of mind or body, its working, although often successful, is slow and laborious. Lipi advanced in power, vividness and authority. The beginnings of lipi-kaushalya, especially varna-lipi, were promised in the lipi itself and exemplified; this morning fiery, luminous & coloured lipis have occurred, of a rich substance and brilliant vividness. Rupa is still in the same stage, although it increases in the frequency, normality and even stability of perfect images, sometimes in the sukshma-sthula and sometimes in the sthula akasha. In the samadhi the images were dim and inconstant. – Sleep 61 hours. Primary utthapana 11 hours. Kamananda fre2 quent and more easily intense, with a tendency to continuity. Siddhi of aishwarya and kamananda are indicated & promised, as well as of the lipi. Karma received a setback already predicted two or three days ago in the lipi “Trouble in the entourage”, but its area & force are limited.
.. Jan 3d Aishwarya-ishita-vashita, with vyapti; rupa; lipi; kamananda; widening trikaldrishti, are the immediate siddhis that have to be effected. Aishwarya Will on B [Bijoy] for vijnana to resume activity fulfilled with regard to vijnana. Viceroy’s wounds again give pain and fever, due to exertion of sitting, only therefore, an indirect contradiction of aiswarya. Affairs in China adverse. On the other hand the Turkish peace negotiations appear to be moving to the point willed. Aishwarya this morning is hampered and largely unsuccessful, Trikaldrishti hampered, but successful. The rest of the day was passed in a struggle with the difficulties of the aishwaryam.. Kamananda impeded in the evening. Temporary diminution of dasya. – Sleep 7 hours. Phy. act. [Physical activity] 91 hours. 2 The dreams remembered were confused in record, but intelligible. Image in swapnasamadhi is still afflicted.

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Jan 4th. Work (nirukta) has emerged from its hesitations & is being steadily done; incidentally much that was seen by intuition formerly is being proved by the data. Trikaldrishti Pain in the V’s [Viceroy’s] wounds continues; foreseen. Peace negotiations at their critical stage. Most of the day spent in Nirukta. Some development of rupadrishti in the evening. P.A. [Physical Activity] nearly 9 hours. Sleep 7 hours. A little more force in the swapnasamadhi. Aishwarya entirely obstructed . . Trikaldrishti victorious in spite of opposition Jan 5th The persistence of tapas is now assured in spite of opposition; the action proceeds in the face of difficulties, disappointments & errors of method without flagging for more than a moment and is itself tejaswi even when the system loses hold of active tejas and falls back on shama or dhairyam. The physical obstacle to continuous karma is overcome as well as the subjective obstacle, failure of physical dhairya as well as failure of mental tejas. Mental dhairya, physical dhairya & pranic tejas assured, mental tejas has to be rendered equally permanent and invincibly active so that the physical brain may not flag in its response to the stimulus from above. The quaternary, Tejo balam pravrittir mahattwam, will then be assured in all the parts of the system. Vijnana is now beginning to assert its constant activity, pausing only to test the state of the intellect; for when the intellect, even in its darkened or clouded state, refuses to rest in error and begins to respond only to the satya, then the pratistha in intellect of the vijnanamaya action will be assured. At present, it is so assured in all but the trikaldrishti, the action of mind on the objective field, & this is so because the trikaldrishti itself is still limited in its ordinary action, though already perfect in its best moments & in its extraordinary movements. It has been decided yesterday that the development of the Knowledge must be left to the unaided action of the Prakriti, the Power to its own self-

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development and the Samadhi, physical siddhi and Karma alone left for the present field of the stimulative action of the Will aiding Prakriti. Trikaldrishti has to be liberated from the dregs of possibility; lipi from the remnants of the obstruction in the akasha; rupa from the denial of stability in the higher forms; prakamya-vyapti from the interference of elemental thought-images; samadhi from sleep & dream; power from the akashic obstruction to subjective reception and objective fulfilment; bhautasiddhi from defect of anima; primary utthapana from adhogati and the remnants of defect of anima; ananda from interruption and the obstruction by weaker nerve-elementals influencing the body; arogya from the habit of symptomatic recurrences. This field is almost conquered, subject to the last obstinate resistance. Secondary utthapana of the neck, loins & legs was resumed this morning. It is growing stronger in the first, almost nil in the second, absent in the third. The Unionist dissensions & the movement of the Ulster affair are now patently following the line of the aishwarya persisted in since the introduction of the Home Rule Bill & in the Insurance matter there is a perfect success. The relapse of the 1st in the V’s health has had the consequences foreseen, but there may still be a rapid cure, if there is no farther premature exertion. It is suggested that his health will never be what it was formerly. The Power is reasserting efficacy but with difficulty. Trikaldrishti is now establishing itself on a wider basis: formerly it acted in isolated movements of knowledge on a basis either of error, of uncertainty or of passivity in the intellectual movements. It has now got rid of the third basis (nischeshtata of the mind), so important and so long sustained as a necessary movement of sadhana; admitting action, it allows the intellect to take in all that comes within its field and detecting its own misapplications to perceive the nature of the error, the actual truth misapplied and replace the former by the latter. At the same time, the separation of Power & Knowledge is being removed; they are acting simultaneously & the old form of error which took the will for the event, is being allowed play in order that it may be expelled by the viveka serving

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the trikaldrishti & deciding the correct event among the various tendencies, applied forces & possibilities. The formed, articulate or vangmaya thought assumed suddenly its perfect and fluent activity in the evening; it has already all the qualities of perfection which, at an earlier stage of the siddhi, it was preparing, except that it has not a sure hold of its proper locality & sometimes, ie when it deals with matter not formerly included in the scope of the vangmaya thinking, descends from the higher style proper to it into the lower inefficient vak; at such times it tends to pass back from thought into inferior vani. The watch being out of order, it was impossible to estimate periods. Dreams were much more coherent, although there is still the tendency to mixture of incidents & false forms due to the appearance of the present ego with its associations. Swapnasamadhi was stronger and dream images tend to pass into clear and living chhayamaya forms.
.. Jan 6th The morning there was a rapid movement forward in knowledge. The progress of the trikaldrishti is tending to eliminate the sources of intellectual error and the thought perception and vangmaya thought between them are taking charge of all trikaldrishti not appertaining to this immediate existence or in this life to the progress of the siddhi. Perception of past & future lives of others is reestablished. All these perceptions are necessarily beyond immediate verification; the action of the vijnana is swayamprakasha. Their intellectual justification rests upon the ample daily proof of the soundness of the supra-intellectual faculty by which they are received, and the only remaining cause of doubt is the remnant of intellectual activity (external) and therefore of error which interferes with the vijnana-perception. Vani, conducted by one of the Shaktis, has asserted its authority and is proving its veridicity. Lipi is preparing the final proof of its truthfulness. The faith in the vani, thought & trikaldrishti is now ample except in the one field unconquered. Yesterday’s lipi promising a change from steady to energetic battle with the opposing forces, is being fulfilled; the tejas is taking possession of the mentality & pouring itself out in

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the struggle, without the rapid exhaustion which used formerly to throw back the Adhara into udasinata or shama. The other lipi “death of the difficulties”, has already begun to be fulfilled in the siddhi of the knowledge. There is a tendency in the rupa to develop groups and paintings with their colours, but the obstruction in the akasha maintains itself & prevents the efflorescence of the rupadrishti which is waiting, perfect and richly-equipped, in the sukshma akasha for its hour of manifestation. The images of the swapna samadhi were once more of the richer & brighter kind, but the dreams were more incoherent and ill-remembered. Kamananda is more persistent in recurrence, but has not yet established continuity. The other parts of the physical siddhi are heavily obstructed and do not move forward; to a less extent the power; only knowledge, trikaldrishti and lipi are moving forward irresistibly. Jan 7th. It is indicated that today is a turning-point in the immediate movement that is being slowly effected. Dasya is already a fact in all parts of the activity, but it is not yet direct enough; the control through the Prakriti is felt rather than the direct impulse of the Purushottama. There must be identification with the Prakriti, possession of it and the sensation of its unimpeded use by the actual touch of Krishna. The shadow of intellectual consideration and hesitation over the act or the thought, the shadow of intellectual determination of the act or thought, the shadow of reflection & judgment over it when accomplished, or of the accompaniment or mediation of the intellect in the moment of accomplishment, all these glints of the lower humanity must be effaced from the movement of the Waters, apasi swasr´nam. They must be utterly replaced i ´ by unchecked Force in the act and pure Sight in the vision, Sight & Force simultaneous in their activity and one in their substance, but not intermixed in their function. Then only will the Dasya be of the true nature of the relation between the Jiva & the Ishwara. The condition of the Viceroy answers to the trikaldrishti and aishwarya, in the circumstances of a rapid improvement. The Turkish affair is still uncertain but in several directions it is following the

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line laid down by the Will. In several directions, in Indian affairs, similar signs are evident; but as yet there is nothing decided. The only work done in the day was a grammatical commentary on the fifth hymn of the Rigveda. Here as in all the works of Knowledge, there is a double stream of action, the intuition which sees the truth and the speculative reason with its groping judgments, imaginations, memories, inferences which works towards truth through error. The script was once more resumed; its first movement was of the old type, perfunctory, hasty & exaggerated in suggestion, although not actually false in statement; its second, accurate in statement and suggestion, but marred by the tejasic response of the mind reading more into the words than the words themselves conveyed. The trikaldrishti, perfect in the earlier part of the day, became a confused and stumbling movement at night. Lipi increases in force constantly, but slowly. In the body the adverse tendency still reigns, and although the aishwarya often acts, it is successful with difficulty & in details unsuccessful. Sleep is still excessive, but the dreams were of a remarkable character; they had for their subject world-spaces and primal movements of the gods. There was a slight admixture of present associations, but not of present ego except as the watcher. The whole took place in Chhayamayi. The day proved to be a turning-point in the dasya chiefly, not that the necessary change has been effected, but that it has been begun; but otherwise the indication has not been justified.
.. Jan 8th The script is now showing a remarkable accuracy of prediction which it shares with the vani. Two of its predictions made this morning for the day have already been fulfilled; “The trikaldrishti today will throw off the doubt and judgment, but not yet the uncertainty left behind by them in the action of the faculty on the intellect,” and “Lipi will justify the prediction.” It had been predicted three days ago in the script that lipi today would perfect itself in the material akasha. This has now been fulfilled. The great remaining defects of the lipi were insufficient spontaneity and an uncertain vividness; it depended for emergence too much on the subjective stimulus & obeyed too much the intellectual suggestion. This difficulty has been

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finally surmounted & even when the external mind suggests a word or form of words, the lipi pays no heed, but shapes its own word or sentence. All the other qualities needed, legibility, simultaneity, etc are now coexistent with the spontaneity, (formerly, one quality used to perfect itself at the expense of another,) and vividness though not invariable is now well established in the legible, spontaneous and simultaneous lipi. The legible simultaneity is not usually immediate, it is ordinarily the result of a consecutive appearance of the words; when the whole sentence starts at once into view, it is not always or usually legible. These slight deficiencies are not essential defects, but they have to be dismissed out of the siddhi & the perfection attained preserved and enriched by variety of the lipi-kaushalya. In trikaldrishti intellectual judgment & doubt have received their dismissal & the mind merely waits to see the result. In consequence, it is found that everything that enters the mind, is correct, although [ ]1 not always perfectly placed, & that it is the doubt & impatience of the intellect which is the source of error; for it cannot wait to see the suggestion placed & justified, but either catches at & overstresses it or rejects it by a premature haste of adverse judgment. (Afternoon) Trikaldrishti. Pressure of Turkish Army for a change of ministry & command foreseen & fulfilled. Movements to put Shaukat (& Anwar) in command twice foreseen or felt by vyapti-prakamya & twice fulfilled . . Foreseen day before yesterday at night that money would come within two days from R. Fulfilled today, but only Rs 10 came (no data). The aishwarya is recovering its full force in many instances & has again begun to be fulfilled in detail & repeatedly, but the opposition is still to some extent master of the sthula akasha. The prediction in script is that today Rupa will at last emerge & Power overcome, for the last time, the general obstruction. There was some emergence of Rupa in the morning, but it did not last, nor did it effect the stability of perfect forms. Every time the opposition in the akasha throws itself on the forward movement & seems to
1 MS though

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overbear it. At the same time there is a sensible movement of the Para Tapas to throw off the general obstruction and pursue steadily and powerfully the totality of the siddhi. Nirukta has been resumed today and is being well, but slowly done. Rupa emerged in the afternoon and evening, not perfect, but with greater force than before, so that perfect forms more frequently come out into the sthula akasha and meet the physical eye direct instead of manifesting as formerly mostly in the sukshma akasha or, if in the sthula, then avoiding the gaze and affecting the physical eye through the subtle vision. Still the indirect method and the subtle field continue to be the most common. Crude shapes alone meet the eye full and these are now more usually stable and perfect. Lipi continues to increase on the akash. Power has begun to overcome the general obstruction, but its victory is as yet neither decisive nor assured. There was a great extension of swapna-samadhi at night & especially in the early morning, images of great frequency & perfection occurring & brief continuous scenes frequently manifesting with something, often, of their background. This is the one real difficulty in the swapna-samadhi, the continuous action in a fixed scene. Otherwise the swapna (not dream, but vision-record) is perfect enough & combined touch, hearing & sight are well enough established, though they do not come as a regular circumstance of the siddhi in its present working. The only prediction in script that seemed to be beside the mark was the statement that Ananda this day would again take hold, but even this was true if it is understood of the subjective Ananda and not the Kamananda.
.. Jan 9th. Another slight clash seems to be passing away. Today’s telegrams all show the exact working of the Will except with regard to Adrianople, which is the one serious point of attack. Especially the action of the Powers, the situation at Constantinople and the opinion of the Triple Alliance with regard to the Aegean islands are in exact consonance with the line laid down by Will & prakamya vyapti. Today, the action of the vijnana is very much confused owing to the necessity of harmonising finally tejas & tapas with prakasha & dasya in the intellect. Always, the intellect & manas have been

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the field of their discord and incompatibility, & though they now agree well enough in the higher ideal or idealised movements (vijnanamaya or vijnana yantrita), the manomaya movements which besiege the system from the external kshetra are still full of the old confusion. Yet the lipi has insisted on today as a period of rapid progression. Up till now, this does not appear. Afternoon. The siddhi of the visrishti & freedom from satiety long combated and diminished has momentarily collapsed. Kamananda, although its activity has not disappeared, has at present no hold on the body. The physical siddhi persists in its retrograde motion. The external tapas is now falling away again from the system and is giving place to tapas under control of the dasyabuddhi . . The samadhi has suddenly & without farther difficulty acquired siddhi in the vijnana & saviveka samadhi, corresponding to the savichara and savitarka of the intellectual classification. The thought, whether as perception or vangmaya, maintains itself on the vijnanamay level, the intellect in a state of perfect passivity, only receiving it, even in the deepest swapnasamadhi which amounts to a practical sushupti of the manas & its silence in the mahat. It was because the system was accustomed to fall into sushupti whenever the manas-buddhi became inert, that this siddhi could not formerly be accomplished. Now the mind becomes inert, sushupta, but activity proceeds on the vijnanamaya level on which the Purusha is now jagrat in the body, and that activity is received by the inert intellect. Nevertheless owing to the great inertia of the intellect at the time, the thought is sometimes caught with difficulty, hardly remembered on waking, or, if remembered, then soon afterwards lost to the recollection. The intellect catches it, but does not get a good grasp upon it. The vijnanamay memory must become active, if the thought & vision of samadhi are to be remembered. This higher memory is developing, not swe dame, but on the intellectual plane; things are now remembered permanently without committing them to heart, which formerly would not have been remembered even for a day if they had been even carefully learned by heart eg the first verse of Bharati’s poem, in Tamil, not a line of which was understood without a laborious consultation of the dictionary. Yet

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although an unknown tongue, although no particular attention was paid to the words or their order everything remains in the mind even after several days. Formerly even a verse of Latin, English, Sanscrit carefully studied & committed to memory, would be lost even in a shorter time. The siddhi of the vijnana samadhi shows that the Purusha is now rising into the vijnana or preparing to rise; the manomaya is becoming passive, the vijnanamaya Purusha, so long secret & veiled by the hiranmaya patra of the buddhi, is beginning to reveal himself, no longer indirectly, but face to face with the lower man. An initial siddhi is also preparing in script communication. As was predicted earlier in the day, the sahitya-siddhi has extended itself to poetry this evening & the long obstruction of the poetic faculty is passing away. The epic style has been recovered and only the dramatic remains. Fluency in all will come back during the month, spontaneous & immediate perfection hereafter within these two months . . The lipi is now being freely & naturally utilised for knowledge; there is no farther need of any attention to its development or to the farther development of the vani or script. Only the trikaldrishti & the Power still need attention (apramattata), and the rupadrishti & samadhi still need the help of the Will for their wider development or their more perfect perfection. The siddhi of the vijna[na]maya level for the Thought in samadhi does not extend to the vision; for this reason the dreams are still intellectual records or attempts to record rather than the actual vision of things and events, except when the dream is replaced by vision. Even then it is often savikalpa rather than sadarsha samadhi. The dreams last night (those remembered) were again of consecutive & well connected records; this time the present ego sense was carefully excluded and only once a present association interfered with the accuracy of the record. A rapid movement in trikaldrishti is promised and one in rupa indicated. Jan 10th. Secondary utthapana of neck & legs this morning, but not for long, as the adhogati succeeded in enforcing defect of anima . . The

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morning began with a clouded state, in which however Bhasa & Nirukta [proceeded];2 in both the weariness of adhogati born of difficulty is being allowed to manifest according to its power & extruded. It is no longer able to prevent work or stop its continuity, but it can still limit the length of time which can be devoted to a single work & prevent any difficult work or drudgery being pursued unweariedly from day to day [without]3 intermission. The vijnana is now sufficiently developed for regular literary work to be resumed, but the physical adhogati & alasya has yet to be extruded. For this condition to be fulfilled, the reaction in the physical siddhi (health, utthapana, ananda) has to be got rid of & its forward march resumed. It is promised that this movement will begin today. The obstacle to the trikaldrishti from the enemy which consisted in inability to decide on the event, is being removed & those movements which formerly presented themselves falsely and dimly as the event, are now revealed luminously as the thought in the person or the force or tendency moving it. Prakamya of the thoughts of others which so often came & went, in a half-clear half-confused movement, has by this success become clear & luminous & its objective sign in the corresponding movement, pause or ingita is so clearly shown that even the intellect cannot doubt the truth and accuracy of the siddhi. There is still confusion as to the time, place & order of circumstance of the event foreseen. The vani, script, lipi and thought are now being used normally & habitually for the life-purposes. The trikaldrishti and prakamyavyapti, alone among the instruments of vijnanamaya knowledge, remain to be drawn into this normal movement. Apramattata is no longer necessary for the ordinary movement of the trikaldrishti, but is still necessary for the trikaldrishti of exact time, place and circumstance; in the prakamya-vyapti it is only necessary in order to prevent errors as to the source of the vyapti or the exact relations of the things perceived. This necessity will today be removed. The action of the power is beginning to be normal, although as yet very far from uniformly successful.
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The clear shabdadrishti, free from adhara, has now definitely begun. The persistent doubt suggested as to the sukshmatwa of the gandhadrishti has now been finally put at rest, for one smell, that of cheese, impossible of material occurrence here has been repeated strongly & persistently in order to dispel the hesitation of the intellect. Rasadrishti is also extending its field, although not yet as vigorous as the gandhadrishti. The necessity of apramattata has been removed from all the parts of the vijnanasiddhi except rupadrishti and samadhi; the rest will be accomplished henceforth by the unaided direct action of the Para Shakti. Rupa developed to a certain extent, but still fails to overcome its one remaining difficulty. Swapnasamadhi was absent; the dreams, though clear & consecutive, slightly confused by the mixing of historical names (not thought of for years past,) and one or two present associations with the actual chain of incidents. The present ego was also prominent in the central figure. A violent struggle over the roga (digestive) began with success, passed through failure and ended again in success. There has been a strong reaction of asiddhi in the roga ending today in an attack of incipient diarrhoea, but the sense of health was persistent throughout & the whole system except the pure bodily part, remained unaffected by the attack. Even the body was free from any loss of strength or ananda; on the contrary the ahaituka ananda was strong not only in the mind but in the prana & the anna. Mukti therefore is almost perfect, although touches of the indriya-nirananda occasionally return.
.. Jan 11th Contrary to past experience, trikaldrishti was active from the first this morning & its action had not to be resuscitated after the inaction of sleep; but the trikaldrishti of exact time, place & arrangement was in abeyance owing to the dullness of the vijnana in the physical brain. Lipi is also active from the first, but rupa and power in abeyance. “Today the dasya in the third degree will be confirmed, the rupadrishti overcome its last obstacle, the samadhi develop in its deficient parts, the secondary utthapana progress. Kamananda will

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reassert its control & the shadow that has materialised in the health be removed. The action of the Will will pass over entirely into the fourth chatusthaya, in which Power will establish its control. Trikaldrishti will become more widely active.” Afternoon. The samadhi is developing in its deficient parts, lipi in swapnasamadhi, shabdadrishti in jagrat, but the development is slow and impeded. Swapna-samadhi by flashes is frequent, but still fails to hold the vijnanamay level or to attain continuity. Secondary utthapana made slight progress before the prediction was written. The action of the Will is passing away from the rupadrishti & the samadhi, but not yet passed. The Power is working on the body & has already diminished the abnormal insistence of the jalavisrishti & got rid of the stress of the abnormal parthiva visrishti. There is strong resistance to the fulfilment and the mental parts have been all day in a state of confused action. Nothing clear & decisive yet emerges. The news today are the reverse of favourable, although in consonance with the trikaldrishti, which expected the emergence of a yet stronger trend against Turkey. Aiswarya in the karma is strongly hampered and to a certain extent baffled. The subjective ananda took possession in full force this morning, a harmony of suddha, chidghana, ahaituka, premananda & sahaituka sharirananda, but the kamananda is resisted and the exclusion of the ananda from adverse events was successfully attempted by the enemy. In the evening perfect forms directly under the eye became numerous and a number of them stable, but these were not of the most lifelike perfection, the defect being insufficiently developed material; the perfection was in the circumstances. Will has relinquished the rupadrishti to the self-action of the Para Prakriti, and is only slightly active for the samadhi. Swapna-samadhi is attempting to develop continuity, but is obliged to have recourse to recurrence in order to stimulate the tendency, as the habit of the drishti withdrawing immediately from the thing once it is seen, still prevails. Kamananda chiefly sahaituka was resumed, but not yet with a sustained frequency. Power began to control the bodily siddhi,

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but not yet with entire success; the jalavisrishti at last revived its intensity and the relics of sensitiveness to cold with nirananda suddenly recovered intensity. Secondary utthapana, attempted, failed to progress sensibly; but the primary utthapana overcame easily an attempt to break it and continued strongly from about five to after half past eleven (walking all the time) with only a break for meals. Sleep at night fell from 7 or 8 hours to five. Trikaldrishti manifested a striking power and accuracy. The resistance to Power in the karma showed itself in a fresh outbreak of anaikya in the surroundings, known by trikaldrishti before it happened. Jan 12th. Today’s telegrams show remarkably the action of the Power & the vyapti-prakamya, more especially (1) In the Austro-Italian claim of Janina, Scutari and Prizrend for Albania; (2) in the threatened action of Roumania with regard to the Bulgarian territory; (3) in the firm attitude of the Turks & especially in their refusal to be intimidated by the threat of a naval demonstration; (4) in the comparatively mild action of the Powers with regard to Adrianople. All these are instances of the accurate action of ishita-vyapti-aishwarya in details; but the final result is still a matter of dispute between the siddhi and the asiddhi. An instance of perfect final result occurs today in the Insurance Act matter, the completion of panels all over Great Britain and the enrolment of 15,000 doctors . . Yesterday’s prediction, although not unfulfilled, was pitched in a key too high for the actual sthula fulfilment. The rupadrishti overcame its last obstacle but not perfectly; dasya in the third degree was confirmed, but not clearly & decisively, as the actions & thoughts are still confused, it is dasya, but dasya without clearness about the command; samadhi developed in its deficient parts, slightly; secondary utthapana progressed in easy positions and for the rest more in the sukshma than the sthula; Kamananda reasserted itself rather than its control; the shadow in the health has been removed in the sukshma, but only diminished and almost extruded in the sthula, but it still clings; trikaldrishti has widened its activity & produced some striking results, but still works amid the suggestions

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of the intellectuality; power has relinquished the third chatusthaya & centred on the fourth, but some habitual action of will still lingers in the Samadhi. This high pitch, however, is intended, as these predictions are programmes or pratijnas rather than mere prediction, & the fulfilment has to rise to the pitch of the prediction, not the prediction fall to the pitch of the sthula fulfilment.4 “Today the tertiary dasya will become decisive and prepare to pass into the fourth degree or supreme dasya; rupadrishti & samadhi farther progress on yesterday’s lines; trikaldrishti become at once great (mahat) and striking. Health will farther extrude the relics of the old symptomatic survivals, subject to some farther struggle; secondary utthapana declare itself more clearly; kamananda overcome the obstacles still presented to it; the general bodily power greatly increase. Aishwarya after making itself felt in the rest of the physical siddhi, will throw itself on the saundarya and the karma, which will begin to develop larger proportions. But the chief movement will be the final emergence and justification of the Mahakali element in its shuddha Asuric bhava.” Afternoon The tertiary dasya has become decisive, trikaldrishti continues to produce striking results, but its mahattwa is faulty when applied by the Mahakali movement. In samadhi the clearness, consecutiveness & frequency of lipi increases & the tendency to continuity continues, but today the Will was not used. The struggle in the health continues; jalavisrishti is virulent, the semi-tejasic parthiva visrishti dominated, but not yet entirely dislodged in tendency; other symptoms also cling. The Mahakali element has emerged but is not yet justified. Instances of opposition to the karma have abounded today, even in the midst of the preparation for a larger activity of the karma. Secondary utthapana has occurred, but is not more advanced than yesterday, although it is felt that it is gathering strength. Final. 13th morning. The tertiary dasya is complete, except for occasional attempts to revolt of the asatya dwesha; the supreme dasya is preparing. Rupadrishti failed to progress in the direction of stable perfect
4 Here the manuscript has closing quotation marks.

Ed.

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forms, but developed in the less perfect forms, not however decisively; samadhi proceeded no farther than in the afternoon. Trikaldrishti continues to be striking & has a wide range, but is variable & uncertain in its action. In health the movement of extrusion progressed with great difficulty, &, although it seems to have succeeded, it is too early as yet to estimate the progress. Secondary utthapana progresses & the bodily power (tejo balam mahattwam pravrittih) greatly increases; but the kamananda did not overcome its obstacles, but rather manifested itself occasionally, especially in the sukshma body as madira, in spite of them. Aishwarya is applying itself more consistently to karma and saundarya. The Mahakali action is apparently established & sanctioned, but not yet justified by results.
.. Jan 13th. Dasya is of four degrees, first, the dasya of the servant who obeys of his own free will or for a hire and can always refuse obedience; secondly, the dasya of the lover who might disobey, but does not & in a way cannot; thirdly, the dasya of the yantra, which cannot disobey, but is worked mechanically through an intermediate impulsion of Prakriti; fourthly, the dasya of the supreme degree which obeys helplessly the direct impulse of the Master and combines in itself, yet exceeds, the other three. It is this dasya which has to become the normal form of activity from today. It will be the dasya of the Mahakali bhava in the Mahasaraswati Prakriti. Although not yet justified by results, because of the old sanskara in the external nature which always reacted successfully against the asuddha Asuric force in the adhara, it is sanctioned, established and compelled to work, & will now begin to be justified by results. Programme. The trikaldrishti to widen still farther previous to getting rid of its variability & uncertainty, rupadrishti & samadhi to overcome the remnants of the obstacle still opposed to them, aishwarya to generalise success; health, secondary utthapana & kamananda to continue their struggle & prevail. Record of domestic trikaldrishti. .. 11th Perception that none would return till ten or just before. All returned on the stroke of ten. Combined lipi &

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perception, that a dispute would take place, before they returned. Confirmed by the event. Perception, that the mad boy was much improved & almost well. Confirmed by event. Perception that the dog was going out with the intention of not returning for the night Confirmed by the event. 12th Trikaldrishti, (previous,) of a relapse in the mad patient. Confirmed . . d[itt]o that he had been violent, prakamya. Confirmed. D[itt]o in the evening, that he had been worse, but there was some reason for a modified satisfaction. Confirmed; he had shown reason, in spite of relapse. Prakamya that B [Bijoy] had partly failed & partly succeeded in his experiment at cards. Confirmed . . Perception early in the evening that the dog would spend the night outside . . subsequent perception that it would manage to get out just before meals. Confirmed. \ Sortilege dvE /rTo dvF c mdFrA (vA d ; mA yt. Various ananda & madiramaya physical ananda, attended by the anandadarshana. Fulfilled during the day in part, to be perfectly fulfilled by progressive increase of the force of the chitra ratih and the madira. A sparrow on the ridge of the opposite roof, about to fly off; perception that it would remain for some time; confirmed: the same movement repeated and confirmed: the bird seemingly settled down; knowledge that it would fly off almost immediately; confirmed. A moth on the wall; perception of the reasons for its movements, the pranic tendencies & the motion of the mentality, which is sensational, tamasic, obstinate in instinctive memory, tamasically attached to particular & limited experiences, slow in experiment, inconstant in the intentions which precede an action or resolution, but often tenaciously intent on the action when instituted or the resolution when formed; the thought merely a half-formalised reflection of the sensations; the jiva, however, thinks behind and is manomaya of the lower order. Several of the perceptions were confirmed by experiment, eg reason for closing or opening the wings, one for warmth & the other for acceptance of the sun, etc. In Sanscrit ap@yAnAt, the meaning unknown. Without reflec^ tion, prerana suggested “curse”; the commentary consulted gave dE tn, but Apte gives also “cursing”. \ ;

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Such trikaldrishtis were constant throughout the morning and usually accurate, even when received without previous sanyama or suggested to the intellect. The exceptions resolve themselves (1) to exaggerated tapas & stress on true perceptions, & (2) unfulfilled volitions. For example, a kite flying, a particular line of change of flight was suggested & the tapas laid upon it, another occurred to the intellect, but received scant attention; the kite followed, first, the second line & then the first. Mere speculative possibility seems to have disappeared from the trikaldrishti and to be replaced by actuality & actual possibilities (eg actual intentions, tendencies) & by the volition of possibilities. The latter source of anritam has to be removed by the rejection of volitions that are not to be fulfilled & the fulfilment of taijasa trikaldrishti and this process has already commenced. Lipi, rupa, [vyapti-prakamya]5 are being used for the trikaldrishti swiftly & abundantly as well as normally, & the fertility of the trikaldrishti & fertility of the lipi promised in lipi have commenced. The habitual correctness of the mahati trikaldrishti is now assured and error is growing exceptional. Bhasha. kOlyk. Meaning not known. By intuition “dog”. vrAVk. Prerana “berry”. Commentary gives kpdk, dictionary either “cowrie” or “lotus seed-vessel”; probably the latter meaning. The power of perceiving beforehand, while reading, what is immediately to follow, even without sufficient data, yet accurately, is also reviving & manifesting itself more decisively than before. Today the “Kadambari” was read, no longer with the ordinary (intellectually intuitive) linguistic faculties at their highest working, but with these faculties not so swift, yet aided by the extraordinary or vijnanamaya Bhashashakti, especially prerana, viveka & sahajadrishti. Moreover these three faculties have not only shown no diminution by their long inaction of many months in this field, but emerge with a clearer and more decisive action. Samadhi, today, reenriched itself with drishti of the spoken shabda, ie to say human voices & words reaching the ear as if overheard and, in addition, memory of the thing seen reemerges. Three
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shabdadrishtis were distinct, a female voice saying “ Kin pir Ar ke A?”, another saying simultaneously in quite another scene “es t rAjI hl!” and Ramaswamy’s voice, saying “I don’t know what”; a fourth, Ramaswamy’s voice again, said something which did not reach the supta ear clearly. Things seen were a darbar hall, the interior of an Indian house, a door in a river-steamer, a long railwaysaloon, several figures; the rest are forgotten. Tamasic nidra could not be extruded from the swapna samadhi, which had finally to be abandoned. In the trikaldrishti knowledge of the past, of past lives, of feelings, thoughts & motives of people in the past is becoming normally active. It has been suggested that Aishwarya should be renounced in the physical siddhi except saundarya; but owing to the persistence of physical asiddhi, tejas in the assimilative process, virulent jalavisrishti, inhibition of kamananda (except in the form of madira and sukshma sahaituka kamananda), etc, the mental shakti & its anucharas are unwilling to accept this suggestion as anything but a false & premature movement of withdrawal. The personality of the Master, long held back, remanifests in Script. Rupadrishti still develops slowly, a little more stability in the Akashic forms, the appearance of a momentarily stable perfect rupa in the daylight. The dreams at night were all about the relations in other lives with a single person and his surroundings, but the associations of the present were more insistent than they have been for some time past and confused the record. In swapna samadhi a certain initial continuity seems to have been established. There is a strong attack of asiddhi in the karma. Prakamyavyapti with regard to the results of the cricket match were correct, but not very correct; about the mad patient entirely wrong. In both cases tejasic tapas of volition interfered with the truth. The atmosphere of the house is full of the struggle and the opposition to the dharma of the satyayuga of which the assistants of the satyayuga are the chief instruments owing to their clinging to their egoism and small selfishnesses. The struggle in the body centres about the tejas in the assimilation which seeks to prolong its abnormal activity.

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Jan 14th. There is a growing passivity in the intelligence and the physical struggle is being made the instrument for the renunciation of intellectual judgment, the remnants of which are at present the chief obstacle to the possession of the whole system by the vijnana. Trikaldrishti & jnana are taking possession of the script, the vanis, the thought perceptions as well as the vangmaya thought, but the process cannot be completed owing to the excessive tapas, tejasic or tamasic, on the thing seen which converts a truth into a falsehood by overstressing it & so overprolonging its applicability in time or place or exaggerating its results. The perception of the locality of things or people not seen or their personality or nature is becoming stronger, but not yet sufficiently precise; e.g. a thing not found, it is at once known whether it is in the room or not and vaguely indicated that it is in such a place or in a place of such and such a nature, anyone knocking at the door, it is indicated who is at the door or else what class of person; in the morning, it is invariably indicated whether the girl is coming immediately, a little later or much later etc. If once the excess of tapas is removed, there is no reason why intellectual infallibility should not be established; for then the other obstacle of uncertainty will have nothing on which to feed its existence. The fulfilment of the powers of Knowledge & the accomplishment of the divine Satyam are therefore certain, although the time of fulfilment is not yet revealed; for after the general working of the power is established without defect, there will still remain its perfect application to Bhasha, Nirukta, Itihasa, Darshana, Kala, Dravyajnana etc. The powers of Force, ˆ Kriyashakti, are less surely developed, although they are growing, & their success in particular instances is slow, often uncertain, in many things inoperative, especially in the objective world, but also in the subjective. It is this difficulty & opposition which has to be attacked in its centre by applying the Powers to the karma and to objective happenings and movements. In yesterday’s programme, only the first item was thoroughly fulfilled. In the second, there was a progress; the samadhi overcame the obstacle to continuity, but the continuity attained was slight; the rupadrishti succeeded only in the barest possible manner, the

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momentary stability of a perfect form, the longer stability of a form developed but not sufficient in material substance. Aishwarya began the movement towards generalising success, by trying to get rid of such willings as are not consonant with the central movement of the Supreme Will, but the process is not yet complete; the struggle continued in health, utthapana & kamananda, but they did not prevail, except in effecting an obscure, moderate & preparatory success & in strengthening the force of their sukshma vaja or subtle material substance, of which, however, shansa, the actual bringing out into material being has not yet been realised. Chitraratha and Madira still increase. Programme Trikaldrishti to widen still farther and begin to get rid of variability and uncertainty; rupadrishti & samadhi to overcome the remnants of the obstacle opposed to them, more potently; aishwarya to generalise success; kamananda to come forward in the sthula; health & secondary utthapana to continue their struggle & grow in strength. The pitch of the programme has been slightly lowered in order to come into better conformity with the trikaldrishti; but this is preparatory to a rise. jrQCbr-t-mA(pEl dv dAdnAsAEdt Sortilege. ektm-t ; ;

hErZEpEft, EpEftAfn iv Evktdfn, EpEftATF tE-m v tztl mhtEmv &yl \bt. A description of the self-indulgent Asura in S. ;

[Saurin] which is in its nature a jarat shabara & still remains under the tree of the Yoga, pishitarthi, in search of material enjoyments and indulgences. It is his influence & vyapti which prevents the other two from advancing in their final purification. The sortilege, however, indicates that this is to be mhtEmv, for a short time only. ; On the other hand, the purification in B [Bijoy] on the main point seems to be all but complete, even in the karmadeha, it has yet to be seen whether the circumferent swabhava is pure; the passive egoism remains. It has been declared in the script that the Lipi must now be entirely left to itself to manifest or not manifest, free even from the stimulus of tapas in the attention. Movements have begun for the repossession of the body by the kamananda and for the combined action of aishwarya and trikaldrishti.

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The main exception to the chitraratha is the discomfort of heat & cold, but for the last three days this defect has been in process of extrusion. The discomfort touches but is easily extruded by substituting the ananda of the discomfort. Discomfort of roga still exists when it is yielded to, but is attended always with ananda of the sensation or else with ananda of the discomfort, unless the opposite, nirananda, is encouraged. Discomfort of acute pain is still the one thing not yet really mastered by the Ananda, but that defect has been purposely left for gradual & later extrusion; even this discomfort is up to a certain point attended by ananda or replaced by ananda & overcomes, usually, only on the first sudden & unexpected attack when the Chit in the system is off its guard. There is also discomfort of adverse result & opposition but this too is being rapidly replaced by the ananda. There is a vague remnant of sanskara of discomfort in the vishayananda, but it is purely a mental sanskara & does not usually negative, though it often impairs the ananda of the physical indriya, eg there is a sensation of shrinking in the karmadeha’s mental sanskara from the first touch of very cold water, but the moment the water reaches the skin, ananda and not nirananda is the result. Kamananda this morning is extending itself as madiramay ananda and entering into the raudra and other anandas; as yet it does not hold the body, but affects it with a prolonged sparsha. The weakness of the kamachakra is the chief obstacle. Dasya has already passed into the fourth degree, but there is a lingering sanskara of the tertiary dasya in some of the physical, mental & emotional activities the stamp of the Master is not yet everywhere. But the lipi which has recently been promising the “death of the difficulties”, is being amply fulfilled in the three first chatusthayas and in the sixth and seventh. The increase of dasya is attended by an increase of prakasha and sraddha; but the doubt holds as to the time and the extent of the siddhi. If this difficulty is overcome, the first & second chatusthayas will attain their ultimate completeness, & only perfection of intensity will remain to be accomplished. Prediction in lipi about K.G.G, place & event given, but no

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exact time, also about S.N.B, B.N.S & P.M, all soon.6 Afternoon Several predictions have followed, but as they are experimental in their nature, they need not be recorded. Samadhi has been antardrishta jagrat with lipi and thought. There was proof of an increased bodily force and pravritti, but not yet of sufficient dharanasamarthyam (dhriti, sthairyam) of a single occupation. Yet it is alleged that [two of the]7 essential requisites demanded before the literary work could be allowed to recommence, play of vijnana and sufficient primary utthapana both in body & brain, are already accomplished, though they have to be confirmed in the karma; but the third, equipment, is yet wanting. Aishwarya is generalising itself slowly, but has not yet got rid of the mere tapasic volition which can create a force or tendency, but not produce the required effect. The perfect aishwarya either produces an immediate particular effect, (that being the limit of the thing willed), or a final result, without regard to the immediate or intermediate steps, or produces a final result through or subsequent to certain particular steps which may constitute the whole or a part of the apparent nimitta (immediate karana) of the final effect (karya). The first form is already strong and frequent, the second works, but with great slowness and infrequency, the third is yet rare & undeveloped. Trikaldrishti is effecting its siddhi with regard (1) to place, (2) to ordinarily unforeseeable effect. Rupadrishti is developing, in the daylight, long stability of images complete and incomplete and variety of image, (tejas, chhaya, chhayamay, tejomay & agnimaya varna). Script is free and active. Consideration of kartavyam akartavyam is finally disappearing, in its remnants, out of the supreme dasya. In the evening the rupadrishti began to develop variety of perfect forms, but did not advance in stability. Swapnasamadhi was scanty, but the tendency towards continuity persevered in its struggle with the escaping drishti. Sleep which has recently been
6 The last three sets of initials are probably those of Surendra Nath Banerjea, Baikuntha Nath Sen and Pherozshah Mehta, all prominent leaders of the Moderate party; K.G.G. may be the partly inverted initials of Gopal Krishna Gokale, another prominent Moderate. Ed. 7 MS of the two

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excessive, fell back to its normal level of six to seven hours. Kamananda, throughout the day, frequent & increasing in its hold on the body, has not yet recovered its tendency to continuity. Jan 15th. Yesterday’s programme was amply fulfilled in the trikaldrishti and kamananda; rupadrishti & samadhi advanced very little; aishwarya began to generalise itself; secondary utthapana increased in innate force but was less in duration; arogya continued with some success, but not complete success its struggle to exclude the symptomatic touches. Tejas in the assimilation is still the principal defect. Programme Trikaldrishti to widen entirely and get rid of variability, ie of its moments of reversion to the old activity of the intelligence, but not yet of uncertainty. Aishwarya to generalise its successful movement. Rupadrishti and samadhi to prevail in their struggle. Kamananda to triumph. Secondary utthapana to generalise itself in its minor movement. Health to persevere in its successful struggle. The general subjective ananda, after the test of several days experience, may be now considered permanently established & continuous in its shuddha, ahaituka and chidghana parts, about to be continuous in its prema part. In the sharira the sahaituka is established, although as yet without intensity or firm continuity, the ahaituka awaits the triumphant event of the kamananda. It exists, but is infrequent. The bhukti is nearing fulfilment. Trikaldrishti is now, mainly, defective in audacity; the mind refuses to admit improbabilities or things not expected to happen. The movement is now towards the removal of this defect, which founds its strength upon past experience, by giving the opposite experience. Eg yesterday, there was the lipi “Journalism” & “Les journalistes”; the mind refused to admit any possible immediate application, but the same evening P [Parthasarathi] came with the proposal of a weekly or biweekly sheet. Today the trikaldrishti shows a general completeness of stuff, ie every suggestion is shown to be correct in itself, but there is confusion in the mental use of the stuff, ie in fixing the suggestion to its correct particular of person,

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time & place. These two movements, firm establishment of ahaituka kamananda and full mahattwa of the trikaldrishti have to be effected and confirmed today & accompanied the one by the development of other ahaituka shariranandas, the other by the clearing away of the accompanying confusion. Lipi, rupa & samadhi, the three allied movements necessary to visvagati have to be delivered from the obstruction surrounding their activity in the akasha. These three movements constitute the central part of today’s programme. Afternoon In the morning trikaldrishti passed rapidly through several stages, applying [itself]8 correctly with speed to a series of incidents, foreseeing a series of a single incident repeated beforehand, without any data and contrary to experience, assembling a mass of perceptions and arranging them with more or less accuracy. The process still continues. Aishwarya generalised success, but the success which comes slowly & with some effort, after some resistance. Rupadrishti was strengthened and kept in the akash forms perfect in all respects except a certain tenuity of material & a certain aloofness from the front layer of the sthula akash. The strongest movements were in samadhi and kamananda. In the antardrishta jagrat samadhi lipi organised itself & stable crude rupa, perfect in outline, completeness, clearness, stability, in all but steadiness of material & vividness, was manifested, as well as crude rupa deficient only in firm vividness. Lipi is not yet sure of stability. In the swapna samadhi images abounded and some showed continuity or both combination & continuity, eg a shaggy dog, lean & miserable-looking, trotting up to a wall & smelling it, the wall returning & remaining after eclipse, crude, the sound of a small silver piece falling & a stout man near a window looking for it & picking it up, the man becoming vague after eclipse, but the window remaining vivid. In both the rupa & lipi have today become organised for use, especially for trikaldrishti & the samadhi generally for jnana & trikaldrishti. In the antardrishta symbolic colours are again returning, eg S’s [aura], green brilliant, blue black
8 MS its

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tending to be blue, but often dulled into grey, uncertain suffusion of red from a blood-red sun; also, symbolic images, eg, in the same connection an unhatched egg replaced by a crown. Kamananda was entirely triumphant flooding the sukshma deha, seizing the sukshma parts of the body & touching its sthula parts with an intenser ananda than has ever been experienced before, equal to the first movements of the actual maithuna ananda. In the morning this came repeatedly, thrice, with hardly any interval and was each time continued for some time, & in the afternoon the ananda has returned and although, not so intense, is more persistent. There are also touches of ahaituka rudrananda and ahaituka tivra, negative vaidyuta & vishaya. The ananda now comes & continues even when the mind is otherwise occupied. Today’s telegrams. The Viceroy’s health almost answered to the Aishwarya as within the first fortnight of [January],9 the time fixed, he was able to go out for a drive; but the premature exertion has brought back a return of restlessness at night & neuritis in the arm. The trikaldrishti is fulfilled in both the favourable & adverse movements, only the Aishwarya is slightly baffled. As foreseen, there is no result from the two witnesses summoned. Again, as foreseen to be willed by the Ishwara only recently, there have been fresh aviation accidents, more storms & wrecks and a serious railway accident all in the news of a single day; all occurred in England, but this was not foreseen. The revolt of Nature against machinery continues. The stage now reached by the trikaldrishti is one in which sraddha, blind faith, is demanded in all suggestions which are not corrected by the viveka. The mind is to question nothing & correct nothing. If this is done, then the faith will be justified by absolute truth being established. A similar faith is demanded for the fulfilment of aishwarya, ishita, vyapti, although the full justification will be a little slower in coming. In fact, this movement of faith has to cover the whole range of the vijnanamaya activity. The first results of this movement of sraddha were adverse, as the enemy who now fight from a distance only in these matters,
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sent in strong & persistent volitions of possibility like a cloud of arrows to confuse the knowledge & destroy the faith; afterwards the movement was righted with the result that the whole vijnana is now acting normally & uninterruptedly & variability in the instruments of knowledge & power need no longer be feared, except the minor variability of greater or less force & perfection. Trikaldrishti & aishwarya do not yet act with absolute perfection or unerring success, for volition of possibility is still active & exact time, place & circumstance are still the exception rather than the rule in both power & objective knowledge. The uncertainty therefore remains; but normally the trikaldrishti is roughly correct or often exactly correct even as regards place and circumstance, less so as regards time & order, & the fulfilment, normal or striking, slow or rapid, of the power is now more the normal movement than its entire or final failure. Arogya is steadily reestablishing itself, but there are still one or two serious defects. The slow therapeutic power works except in particular cases, the swift therapeutic power which showed itself once or twice at an earlier stage, is conspicuously absent except in very minor movements or in cases in which little interest is taken or little power is used, for these the enemy do not think it worth while to oppose. Rupa in the evening did not progress beyond its previous point of attainment, except in shabdadrishti where there was drishti of a tea canister and the clear sound of setting it down. Secondary utthapana was applied to the neck, back and legs and in all positions showed a great force of mahima, anima and laghima, but the anima fails and with it the mahima after a space of time varying from two to five minutes. Laghima is sufficient, if not contradicted by the defect of anima. The failure of mahima is due, essentially, to an element of physical tapas (muscular strain) which still adheres to the action; if this were not present, the insistence of defective anima would not be so powerful. Dream was for the first time entirely discharged of present ego, present associations and present images, except for one attempt to identify present custom in eating with the manners presented in the dream; there was, however, this deficiency that the dream consciousness followed the internal movements of

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the central figure one not myself and only observed the external movements of others. This defect has to be remedied. Kamananda is persistent in the less intense form, but not always present. Secondary utthapana and kamananda have entirely fulfilled the programme, also health; samadhi has prevailed, except in bringing about long continuity in the swapna and developed rupa in the antardrishta; rupadrishti has had only a slight success. Aishwarya and trikaldrishti have followed the lines laid down for them, but the movement is not yet complete. Jan 16th. Programme 1. Trikaldrishti has now to replace entirely the action of the intelligence; that is, nothing has to be done by judgment, logical reason, speculative imagination, sanskara born of memory; but even the most trifling and unimportant things have to be known by vijnana agencies. Where vijnana does not give light, there has to be no judgment, conclusion or even speculation. Aishwarya has to be utilised only where there is perception of the Divine Will behind; it has no longer to reflect in any way the movements of the manomaya Purusha or the manomaya Shakti. Lipi has to get rid of the obstacle in the Akasha which prevents it from manifesting with a successful and easy vividness. Rupa & Samadhi have to continue their struggle and progressively prevail. 2. Kamananda has now to move towards continuity of the more intense form and entire continuity of the less intense. Arogya has to expel the symptomatic survivals in the assimilation and kamachakra. Secondary utthapana, established in its generalised activity, has to increase the force of pure mahima and of anima. Saundarya must still struggle with its obstacle without as yet prevailing and the Aishwarya with the obstacle to the equipment. Letter from Biren showing an improved mental state and a vague dawning of vyapti & speculative trikaldrishti. An instance of success in subjective-objective in its subtler or more subjective parts. The power of the aishwarya-vyapti in the subjective-objective field is now considerable and daily successful, but its compulsion on the objective action is still meagre. Today, as was foreseen, there is a

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fresh instance of train collision in England and the perception that the Viceroy’s health would not be seriously affected, is justified. The morning’s siddhi has been noted for the final separation of the volition of possibility from the perception of actuality, of kratu from ketu. All such volitions are at once set aside by vivek acting on the mind as unreliable, not trikaldrishti; the only difficulty left is that the perception itself, of an actual intention or tendency, is sometimes overstressed into an apparent perception of eventuality, but this is in course of being corrected. As a result, error is now very slight and rapidly corrected, usually before it is falsified by the event. Many true perceptions are still doubted or not sufficiently stressed for fear of error; but this defect can be remedied effectually as soon as the habit of overstress itself is expelled. Aishwarya also is getting rid of false tapas and, when exercised, produces its effect. Lipi is strong in the sthula akash as chitralipi, but still uncertain as akashalipi. Dasya of the fourth degree is now dominant; whenever the attention of the Chit follows the action, it is aware of the turiya dasyabuddhi, whether in motion, speech, emotion or thought, except for a slight intermixture of merely Prakritic impulse in the thinking powers. This is true even of such involuntary motions as the closing or blinking of the eyelids, nimishannapi or the direction of the gaze. The sixth or Brahma chatusthaya is similarly established; the general (samena samavasthita) sarvam anantam jnanam anandam Brahma is seen everywhere, when the attention is awake. The nitya anusmaran is not established as yet, nor can it be established unless there is the capacity of multiple sanyama, ie naturally and normally dividing the tapas of the Chit between several things at a time. Kamananda tends to return dully or intensely with the smarana, but has not yesterday’s continuity, force and spontaneity. This afternoon it will recover its hold. Afternoon Kamananda has lasted through the afternoon, with slight intermissions, sometimes slight, sometimes intense, but more in the subtle than in the gross body. Secondary utthapana of the neck confirmed yesterday’s fulfilment as to time and force and added a purer mahima, but one of less duration; applied to one leg only,

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perfect in laghima & almost perfect in pure mahima, it lasted for as long as one could count deliberately two thousand. Sthapatyalipi shows a movement of remanifestation. Samadhi was barren of any progress, but did not go backward. In the evening Rupadrishti developed in the crudest forms a greater variety and completeness. Samadhi at night was barren & the dreams confused in record. Aishwarya showed a considerable increase in force and each exercise of will was successful. Vijnana became active, though not yet well-harmonised, in its various parts and lipi more in possession of the akasha, though still obliged to use an effort in order to manifest; there was a perfect intelligibility and appositeness in most of the lipis and a full play of interpretation of the various objective materials of trikaldrishti. The subjective powers of knowledge have passed their period of effort and difficulty; only the objective material is still unable to deploy itself easily & richly in the material akasha. Power is beginning to accomplish its firm mastery, although still hampered in the matter of equipment and slow in other provinces. There is fresh proof of its efficacy in karma.
.. Jan 17th. The final development of Aishwarya has been definitely undertaken. Aishwarya in effect is of three kinds, 1, that which creates a tendency or produces an effect, but does not eventually or at all succeed; 2, that which produces the final effect, but slowly, with difficulty, against an effective resistance; 3, that which produces the final effect not as a combatant, but victoriously as a master. The first has to be eliminated from the siddhi henceforth; the second to be preserved for a time, the third to be continually strengthened until it replaces all the others. Programme. Yesterday’s programme has to be completed; trikaldrishti has to get rid of the remnants of false stress which constitute now its one remaining positive defect; aishwarya to illumine itself with knowledge of the Divine Will, for up till now it has only got rid of the urgency which impelled it to employ itself blindly and merely for exercise. It has also to confirm the movement excluding ineffectual

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applications. Lipi has attained to successful vividness; it has still to attain to easy vividness. Rupa & Samadhi must continue their struggle. Kamananda successful in the afternoon was slight and rare in the evening; it must expel the hesitation in the body which prevents it from domiciling itself in the sthula. Arogya, although much stronger, does not yet exclude the return of the symptoms which it has expelled; these affections must now be compelled to disappear. Secondary utthapana, which maintained in the afternoon and at night its efficiency except for a stronger attack of adhogati and defective anima, must increase the force of pure mahima in order to combat this deficiency. The matter of the equipment has now been handed over to the passive Ishita; it is the one point of almost complete unsuccess which still prevents faith in the adeshasiddhi from attaining to selfconfidence and fullness, although the failure of the saundarya to emerge is a powerful auxiliary obstacle. The news today confirms the trikaldrishti, especially vyaptiprakamya in a striking fashion eg the hesitations in Constantinople, the fears of the Ministers about disruption and defeat, the want of real unanimity among the Powers, the easier state, yet continuance, of the Roumanian difficulty, fresh wrecks etc. One unexpected event is the murder at Comilla. The old trikaldrishti & sortilege about the frequency of wrecks is confirmed by today’s telegram giving the number lost in 1912 as 228 (82 British). The working of the aishwarya-vyapti-ishita in great matters is also very evident in the movement of the subjectivity everywhere and to a great extent in the movement of the subjective objectivity, but it is still very deficient in the objective results, effective, but only partially effective. The basis of the adeshasiddhi & karmasiddhi is being erected, but it is not as yet sufficiently firm or sufficiently wide. A larger movement of the vijnanasiddhi is commencing today, in which it will be unnecessary to note every minute advance. Perfect passivity is its basis; brihat, vast abundance will be its field; satyam its atmosphere; ritam its line of definiteness. Mechanical perfection will spontaneously emerge in its apas. Already the lipi has commenced; to compass abundance is its first action and to

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that end it is compelling the sthula akasha to admit lipi wherever the eyes are cast, legible lipi, pale at first, then pale chequered by intense, finally, the intense. Rupa this morning has followed up the movement of the night in crude forms. In the afternoon it has remanifested frequent chitra rupa and sthapatya rupa; both of these forms have at once taken possession of their old perfection in single figures, groups and landscapes. Lipi in the afternoon has attained to easy vividness, although there is still a certain difficulty and malaise in its movement, coming and staying, though much less in the chitra & sthapatya than in akasha lipi. In trikaldrishti the movement is towards the perfect correctness even of all the random external suggestions unverified by the viveka, but this is still subject to a certain inaccuracy of exact detail. Rupa & swapna samadhi are now moving in the direction, first, of abundance, secondly, of the recovery of the old activities that have been lost by the action of the Vritras, thirdly, of the perfection of their materials. Dream at night was frequently confused. The physical siddhi suffered a slight reaction. January 18th. Trikaldrishti, that there would be news of an arrest today in Comilla; confirmed, but there were two arrests. Also, another wreck. Aishwarya successful & prakamya-vyapti justified in the attitude of the Triple Alliance, especially Italy, and the dropping of the Naval Demonstration. Today has been a day of attack by the enemy and difficult survival of the gains of the siddhi, lipi maintaining itself, but manifesting with difficulty in the akash, trikaldrishti chequered by false suggestion and aishwarya successfully resisted and almost entirely overcome. Rupadrishti & samadhi have made no advance. The cause of the difficulty & the opportunity of the attack has been the necessity of finally establishing the harmony of pravritti with nivritti, tapas & tejas with shanti & dasya. The habit of the Nature acquired by long practice in the sadhana has been to insist on shanti, udasinata, & passivity as the condition of progress. It is now necessary to overlay & fill the shanti, udasinata, & passivity, the Maheshwari basis, with an active & even violent

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& rapid tapas of Mahakali-Mahasaraswati; but the habitual reaction of failure caused by the irruption of false tejas & false tapas has first to be eliminated before the harmonisation can be managed. Since the above was written, prediction in the script has been justified; “Successful struggle in vijnana during the rest of the day, triumph in the evening. Rupa develops brihat with difficult[y], not yet perfection except in single figures.” The struggle in the afternoon was successful in maintaining the minimum gains of the siddhi; in the evening the siddhi has triumphed, restored the akashalipi to its fullness, although it is still laboured, brought aishwarya forward, without as yet being able to get rid of ineffective aishwarya, developed a fair abundance of rupas (chitra, sthapatya, akasha) but with perfection & stability in the akasha only for some crude forms & some crude dense & crude developed, these, however, are entirely perfect, and began to justify tejas & tapas in their results. It is now increasingly evident that the condition of success in the future is the broad and general activity of the vijnana including in itself all the members of the third chatusthaya and not any longer the separate development of each member by itself. Nothing fresh in the evening and night; activity of vijnana, rupadrishti, samadhi, but no definite progress. Jan 19th. This morning script became profuse and intimate and the old siddhis of aitihya lipi & janmantara drishti resumed their activity.10 The latter has never been entirely suspended, but it will now work normally. Trikaldrishti again justified by the fresh wreck and aishwarya by the election of Poincar´ as Republican Candidate; e trikaldrishti (vyapti-prakamya) by the release on bail of the Comilla suspect. The main movement of trikaldrishti today is towards complete independence from its intellectual couch of data. Formerly its highest habitual movement was to contradict the deduction from data & the selection from possibilities based on the data, or to surpass
10 The script of January [1913] is reproduced on pages 1292 – 1300.

Ed.

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them & dispense with them while still regarding them as modifying or attendant considerations, but the present movement acts without any eye in the data, sometimes without even an eye on the object, in the absolute self-existence (sat, satya) of the truth. Kamananda has been continuous in varying degrees of intensity from before noon till now (towards 5 o’clock in the afternoon) and promises to remain continuous throughout the day. The tendency of emergence in rupadrishti is strong, but the habitual obstruction in the akasha does not yield finally except for chitra & sthapatya. Kamananda remained continuous as a tendency throughout the evening, but lost hold of the body, nor could rupadrishti successfully emerge, owing to a return of the old struggle between the exaggerations of uninformed tejas in the mentality & the despondency & unfaith caused by asatya. Dream & swapna samadhi maintained their gains, but did not advance. Jan 20th It would seem today as if the exaggerated tejas of mentality were finally dismissed from action as a result of last night’s repetition of the old form of purificatory disturbance and crisis. Sthapatya & chitra rupa now manifest with considerable perfection and frequency. There is a movement towards the expulsion of the fragmentary recurrence of discomfort in particular sights, sounds, touches, smells which mars the perfection of the vishayananda (bhoga) in the indriyas. Manas in physical prana & manas in psychical prana may still keep recurrences of discomfort for a time, so that discomfort of physical pain and discomfort of apriya event may for a while survive; but there is no farther justification for the persistence of discomfort of apriya vishaya to the senses. The day was mainly occupied with a struggle to enforce the freedom of the vijnana in all its parts. Rupa in chitra and sthapatya became very abundant; aiswarya increased remarkably in force, & trikaldrishti showed a tendency towards minute exactness. Kamananda was continuous in tendency, comparatively frequent in intensity, persistently recurrent in slighter manifestation. Arogya is increasing in force, but not yet victorious over its obstacle; utthapana variable.

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.. Jan 21st Aishwarya-vyapti once more effective in subjective objectivity with a striking exactness; for the Turkish draft reply to the Note is couched in exactly the terms and contained exactly the reasons about Adrianople that had been suggested; even the modification about the Aegean islands, viz. the insistence on the coast islands alone, is the one that from the beginning was suggested & continually maintained by the thought and the ishita. Aishwarya also in Poincar´ ’s election which seems at one point to have been in jeope ardy. The progress in the vijnana chatusthaya & the kamananda now continues like that of a creeping tide, throwing up waves always higher and seeming to retreat or rest for a moment, but in the result always advancing. Only in the physical siddhi other than ananda this movement as yet fails to establish itself. In the evening it took a much larger sweep and even the rupadrishti, which is the most sluggish of all the vijnana siddhis, began to manifest abundance. The lipi given a few days ago “rupas by the milliards”, is now being accomplished, as already in chitra & sthapatya images are coming multitudinously and the salamba chitras & salamba rupas are beginning to follow suit. Crudeness, inconstancy & want of firm outline are the rule; on the other hand they have often great richness of colouring and not infrequent perfection of form, sometimes even of outline. The perfect developed or lifelike forms still occur, but rarely. In samadhi continuity of scene & action seem at last to be established, but only for the single act; still this minor continuity has occurred even in the jagrat antardrishta. The physical siddhi is obstinately disputed, especially health; even the kamananda is forcibly interrupted. Nevertheless this great change has been established in the sanskaras of the body that, while formerly it felt release from the continued ananda as a relief and as its normal condition of purity & freedom, now it feels continuity of it to be its normal condition and absence of it to be not purity but want, not freedom but a bondage. .. Jan 22d In the morning a strong harmonised movement of the vijnana began & although attacked by the old asiddhi, it is not diminished,

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only hampered & momentarily deprived of its full movement. The improvement in the swapna-samadhi maintains itself. The atmosphere of kamananda has been constant, under strong ordeals, throughout the day, except for slight interruptions. This siddhi is in future sure of its natural development. The stress of the ishita has passed on to the arogyasiddhi especially and in a less degree to the saundarya and karmasiddhi. Arogya, during the day, was greatly strengthened, but dull symptomatic survivals still remain to hamper it. Coherent dream-record with only a slight admixture of present ego, present association and consequent confusion seems to be now well established. Sometimes present ego is entirely absent, sometimes present association, sometimes the resulting confusion; at times one or other of these defects gains in stress. In rare instances all are absent and the only defects of the record are those of omission of details necessary for perfect understanding.
.. Jan 23d Today the aishwarya & trikaldrishti suddenly developed an unprecedented force; while watching the movement of ants on the wall opposite, it was suddenly perceived that every slightest movement of the particular ant observed in each case followed the anticipatory observation; wherever my idea turned, there the ant, with but slight variations, immediately corrected, turned to follow it; when the forceful will was applied, there was sometimes a slight, but unavailing struggle. This observation covered some half hundred successive movements of various ants and was marred by only one actual & final failure. If this force can be rendered permanent & generalised so as to apply to all objects & subjects, then human omniscience & omnipotence in the field permitted by the Infinite are attained. It is a matter of time only; the perfectibility of knowledge & power have today been finally & irrevocably proved. There is, however, one defect, that if the movement willed be contrary to the stream of the apas in purpose or in nature, the obedience given is either slight or temporary or, even when it seems to be final, subject to a sudden return of the old unfulfilled impulse. During the rest of the day the power fluctuated in its force, but tends constantly to return to the point gained &

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to extend it in the immediate surroundings. Kamananda is now constantly recurrent.
.. Jan 24th The day’s news about the Turkish acceptance of the Powers’ Note is a success for the trikaldrishti (vyaptiprakamya) & for the Aishwarya for the conclusion of peace, but a violent defeat for the Aishwarya about the terms of peace which were either the coast islands should be retained and Adrianople either not ceded or ceded with dismantled fortifications or war. This morning kamananda of a great intensity continued for a long time and the ordinary level of intensity has also been raised; the ananda is still continuous at the time of writing. (afternoon.) Subsequently, the ananda increased to a yet greater intensity & gave the first definite hint of what it will be when it is firmly and uninterruptedly in possession of the sthula body. It subsided for a time at mealtime without actually disappearing, but, now, immediately after meals, is again active. It continues even when walking or absorbed in other work or thought, but is less firm then and does not attain to the full intensity. Lipi in the morning attained its full spontaneous materiality and is in the course of attaining its full freedom of profuse manifestation. Samadhi, deepest swapna, with fairly numerous images, scenes, a freer lipi, thought & vani sometimes quite coherent and one perfect & vivid varnamaya picture of a woman of high rank in some ancient age in a pillared room open upon a court having her toilette done by slaves. This is the first time that there has been a consistent jagrat condition of the manas in so profound a state of the swapnasamadhi; the defects that remain are the fleeting character of the images, a too rapid passing from one thought to another not connected with it and an occasional mixture of records and thoughts. Abundance of rupa has begun definitely in addition to abundance of lipi. The chitra & sthapatya were already abundant and are now redeveloping an extraordinary minuteness of perfection; a bas-relief figure not so long as the thumbnail, is sometimes perfect in its details, eye, ear, beard, hat up to the buttons of the coat & frequently in the facial expression and bhava of the body.

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Perfect landscapes, vivid groups are also frequent. Sketches are multitudinous. But now freedom & abundance are coming in the akasharupa along with vividness, variety & sufficient stability. The defects of blur, vagueness, inconstancy of outline, paucity & infirmness of material are being surmounted. Kamananda in continuity still persists (nearly 6 pm) & is attempting to establish a high degree of continuous intensity as its usual pitch. With one short interval of half an hour, it has now been continuous for nearly ten hours. [Written] 25th Jan. Akasha rupa developed freedom and vividness. Kamananda continued throughout the evening till retirement, but much diminished and sometimes quiescent. The drishtis (shabda etc) were delivered from the hesitations of the intellect by definite proof of sparsha other than the touch of rain and prakasha of the truth of the other drishtis, subsequently sparshadrishti received a great increase of intensity and rain & wind of the other world were actually felt as in the jail not in touches but in a composite & well-materialised experience. At night dream remained stationary.
.. Jan 25th Today’s news corrects yesterday’s failure. Recent trikaldrishtis have been that the Cabinet was hopeless of relieving Adrianople or of doing more than holding out at Tchataldja, that money was lacking and that the Russians were threatening an invasion of Asiatic Turkey; that Kiamil Pasha was hesitating whether to hold out or yield or resign; that in the Army & City there was profound dissatisfaction. All these have been justified. Aishwarya has been that the Note of the Powers should be rejected, but not cavalierly; that the Islands of the coast & Adrianople should be insisted on or else Kiamil resign; that there should be a change of military command and a Cabinet containing the chief Young Turks and, if possible, others determined to hold out, should come in. Today this Aishwarya has been in substance fulfilled. The situation is felt to be full of dangers (Abdulla Pacha, the Powers, Russia, lack of money, possible defeat,) but also there are possibilities if the Aishwarya can prevail (sympathy of Triple Alliance, at least Austria & Germany,

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energy of the Young Turks, desire of the army for war, finally, the Aishwarya itself, which is growing stronger every day). No definite trikaldrishti of the result arrives, unless the lipi indications “Tchorlu. Lules Burgas”, belong to the present time. The trikaldrishti is now in a state in which a throng of true perceptions constantly present themselves, but cannot yet be given their right value. Eg yesterday, the crude rupa of a prawn suggested itself and the indication was that there would be prawns for the night’s meal; but the mind was afraid to accept the indication both from past experience of error in interpretation of lipi & rupa and because it was at the same time suggested that there would be fish for the night’s meal. At the same time it was suggested that the prawn would be for breakfast, this was again negatived in favour of bread for breakfast and prawns for the day’s meal; but there was no feeling of certainty. As it turned out, there were both prawns and fish for the night’s meal, bread for breakfast & prawns and fish again for the day’s meal. Certainty is unable to establish itself in the midst of this chaos. It is only when there is no attempt to decide or forecast, that the trikaldrishti is correct in all or most particulars. It is this uncertainty that is now being attacked; first, by distinguishing at the moment of its action the pseudo-trikaldrishti of volitional or creative perception, which may or may not be fulfilled, from the true trikaldrishti; secondly, by distinguishing the opposite or tamasic pseudo-trikaldrishti, overstressed perception of the possibilities of failure and adverse happening, which also may or may not occur, from the true trikaldrishti; thirdly, by the right arrangement of true perceptions so that their full sense may not be misinterpreted. Rupa in the Akasha developed in the dense and developed forms, but not yet with perfect freedom and abundance. Secondary utthapana took a considerable step forward, mahima & laghima immensely increasing except in the back and defect of anima greatly decreasing except in the back & neck. Kamananda continuous throughout the day, was less frequently intense and its ordinary level raised beyond the former limit, but inferior to yesterday’s though more regular.

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.. Jan 26th The difficulties of the new Turkish Cabinet in regard to the Powers promise not to be so acute as they might have been; as was felt by vyapti prakamya, there have been some ebullitions of anger & excitement, so that the Abdulla difficulty remains yet [unconquered].11 Every day gained is, at present, an advantage as the strength of the Aiswarya continually increases. After a temporary obscuration and struggle between prakasha and confusion lasting till teatime in the afternoon, the siddhi was finally cleared of the relics of the old tapas and of physical pressure. The aishwarya henceforth to be used is the spontaneous chinmay aishwarya free from all element of struggle, in which force and pressure will only be present to stress the energy of the fulfilment & not for overcoming resistance. Judgment in the intellect, a great obstacle to the range and freedom of the trikaldrishti, is also finally dismissed and the higher perception is allowed untrammelled play with the viveka for its assistant, not its judge. This movement was already in progress, but was prevented from universalising itself by the insistence of the old volitional tapas which demanded survival and justification. Kamananda, absent on rising, continuous but slight during the morning, recovered intensity in the afternoon. This intensity is persistently recurrent, rather than continuous, but its recurrence is spontaneous and forcible, no longer dependent on the attention, but commanding the attention. It persists even in swapna-samadhi and is found continuously persistent on waking from sleep. Only bodily activity curbs its intensity. Otherwise it yields to nothing except the bodily habit of intermittence. Rupa & lipi are struggling with the physical obstruction in the akasha for a larger fulfilment. In answer to the aishwarya forms of animals & objects are manifesting in the perfection of the chitra & sthapatya, formerly the human figure & landscape were almost the only subjects. In akasharupa, on the contrary, animals & objects predominate.

11 MS unconjured

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.. Jan 27th Trikaldrishti made a final stride forward to its ultimate perfection by getting rid of the habit of tamasic denial which used to fasten on the least sign of amangala and asiddhi and hasten to accept adverse probability or even possibility as adverse certainty. In the place of this denial there is left a strong uncertainty chiefly with regard to those parts of the siddhi in which the sraddha has not yet been established by events, ie the saundarya and karmasiddhi. Aishwarya attained to perfection of detail and is now beginning to act automatically and without effort in its various fields, but is still resisted firmly in the karma in which there is a general attack on the siddhi which has been developing for some time past, as the opposition shifted more and more from the Yogasiddhi to the karmasiddhi, and is now at its height. The aishwarya has got rid of the remnants of tapasic stress and struggle which marred its perfection of method and has only to get rid of a remnant of tamasic anxiety & asraddha about its results. Vani, script etc are being more & more justified and whenever the trikaldrishti acts, it is justified and false trikaldrishti, ie misinterpretation of material, is being put in its proper place and turned into satyam. Therefore, the asraddha is being forced to its final collapse. Lipi is now free, vivid and spontaneous, but not always legible. Rupa has attained to activity in all kinds, but not yet free activity, & to more frequent stability in all but the developed perfect form; its force is daily increasing, but the progress is marked by the old gradual slowness & has not yet come into line with the new rapidity. Drishti of Samadhi & visvagati developed yesterday in force & stability, but has still an imperfect hold on the akasha. Kamananda has overcome all its difficulties, eg noncontinuity of intense ananda while walking etc, except the mere habit of intermission; this habit grew stronger yesterday, & there was much & frequent intermission. On the other hand the ananda pervades the system more perfectly & has not lost either in intensity or in ease of recurrence. It is growing more powerful in the raudra form. Arogya is increasing; strongly attacked yesterday, it overcame all difficulties except the weakness of the second chakra. There has been no parthiva visrishti, except nominal & infinitesimal relief, for these seven days, and it is now clear that this visrishti is no longer a

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physical necessity, but a habit kept in survival by the imperfect speed and still faulty method of the assimilation which, instead of drawing the food at once into the akash by the power of the mukhyaprana, recurs partially to the old panchabhauta absorption & therefore leaves a deposit which has to be dematerialised, or else produces symptoms of tejasic & jalamaya irregularity before it completes its process. For this reason, jalavisrishti is still overfrequent and the demand of the Apana still continues. Secondary utthapana is progressing in strength of laghima and mahima and has begun to expel defect of anima into the outworks of the physical system, but this process is still in its initial stages. Only saundarya is slow to manifest; it does not yet succeed in getting rid of its positive contradictions, the signs of old age etc. The saundarya once in motion and the equipment to hand, the whole siddhi will be in simultaneous successful movement. Jan 28th Nothing definite today in the telegrams, except the pressure on China. The struggle has been transferred now to its proper field and the full force of the adverse powers is in evidence to bring about the destruction of the karma. Today, according to promise, proofs of the action of Aishwarya-ishita-vyapti in the karmasiddhi are beginning to crowd in; incidentally, the trikaldrishti is being justified against the relics of tamasic hesitation at every step. Dream became perfect in type, though still imperfectly organised, on its way to conversion into memorative experience in samadhi. Rupa in swapnasamadhi is now much more stable, although continuous experience in vision and in the sukshmadeha, as distinguished from continuous dream experience & momentary experiences in the sukshmadeha, are still held back from manifestation. Secondary utthapana in the neck increased in mahima, (maintenance while counting 1000 deliberately is the test), but defect of anima is still strong here and it resists successfully, in the back, the extension of the utthapana. Laghima is in all parts of the body sufficient, mahima variable, anima weak except in certain positions of the arms and legs. In the arms in the primary position utthapana can easily be maintained for an

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hour and, if necessary, for much longer. Arogya after a struggle gave proof of increasing force; there was the first real parthiva visrishti at the close of the seventh day, but even here the force of assimilation was proved by the absence of any serious reaction such as would have been inevitable a short while ago. Rupadrishti in the jagrat still progresses slowly & is perfect only in a few types, but its stability increases. Dasya finally shed the remnants of the tertiary stage, & the quaternary dasyabuddhi is now constant & invariable whenever there is any turning of the mind towards the nature of the action, whatever the action may be. The purnabrahmadrishti is also normalised &, whenever there is smarana, invariable, whatever the object. Along with this development, there is perfect objective vishayananda even in the bibhatsa and jugupsita; the same perfection is establishing itself in the subjective vishaya, bibhatsa, apriya, amangala, & there are only a few defects. Kamananda fell to a minimum, but now persists under all circumstances and is not suspended at night, but is always there subject to the anusmarana. It is growing again in intensity, with the intention of maintaining intensity in the constancy. It still tends to diminish, though not disappear, while walking, and to become involved or implicit by distraction of attention.
.. Jan 29th. ([Written] 30th) Trikaldrishti justified. The second suspect in Comilla has been released on bail, proving the correctness of the perception that the wrong people had been arrested. The idea long held, but uncertainly, that there was some irritant substance in the Viceroy’s wound opposing the healing action, justified in today’s telegram (30th). There was during the 29th no conspicuous [advance];12 only a slight increase in the rupadrishti, a movement towards exactness of detail in trikaldrishti and aishwarya, maintenance of the kamananda throughout the day, till nighttime, and preparation of the final subjective vishayananda. This, however, was attacked & impaired
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as soon as it had been provisionally established, by evidence of a persistent and partially successful attack on the karmasiddhi. Health also is attacked & slightly impaired in certain directions. Jan 30th. Trikaldrishti of farther sea-accidents in the papers, of which the loss of a naval officer washed off his bridge, announced today, is a previous hint, showing the tendency still at work. The whole vijnana is now organising itself on the basis of the Sat-Tapas & the progress of this movement has been the principal siddhi of the day. In addition Ananda, reaching a higher intensity late in the morning, maintained it till the evening, diminished only when walking. This is now the normal pitch of the Kamananda when it occurs, in a state of activity; at the lower pitch it remains in a state of rest. Jan 31st. The transition which has been for some time in process of accomplishment, completes itself today. Formerly life was regarded as a thing to be worked upon and worked out, by active mental will and bodily means, speech, writing, work etc. A thing written had to be composed. An intellectual difficulty had to be thought out, a conclusion fixed and edified. That which was undiscovered, had to be sought for by speculation, reasoning, experiment. That which was unattained, had to be constructed by labour, attempt, adaptation of means, careful manipulation of materials. The remnants of this way of seeing clung until now to the thought and action, but henceforth it is removed. Life is a great mass of existence, Sat, moulding itself through its own Tapas. All that has to be done is for the Jiva, the knowledge centre of this existence, to sit fast in his city, navadware pure, & allow the infinite Tapas to manifest through him, accepting it, sanctioning it, (anumati), giving the command to fulfil it to his helping devatas, (ishwara), holding up the whole system & its working, (bharta), and watching & enjoying the results. The Tapas may be with knowledge & then the results will be perfectly in accordance with what is intended, for what is intended, will be what is known to the mind as the thing that has to be done or is to happen, kartavyam karma; if

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it is without knowledge or with imperfect knowledge, it will still be known as the thing which God intends the individual system to lay stress upon (tapyeta), therefore to be willed, and the result, whether in accordance with the Tapas, or adverse to it, chosen or not chosen (ishta, anishta, priya apriya), favourable or adverse (mangala, amangala,) success or failure, (siddhi asiddhi, jayajayau,) will be the unseen thing that all along had to be & towards which all tapas has been contributing, (adrishtam, bhavitavyam), therefore to be accepted with equality of mind and with equality of ananda. This must be the first principle of the new period of action. The second principle, which has also been long preparing, is ´ the renunciation of nigraha or as it used to be called, tapasya. Not that the Tapas may not have to persist under difficulties, but no violence has to be done to the Prakriti. It has to work out its own defects. This is now possible, because of the growth of the supreme or quaternary dasya, by which the very thought & feeling comes only as things impelled by the divine hand of the Master & Sarathi. Absolute Samata & passivity are now possible. Therefore in action there will be no planning, only seeing of the way the thing to be done will develop under the shaping of the divine Tapas whether through myself or others; in writing no composition, only the record of the vak as it flows down from above and forms itself in the Sat of Mind; in Yoga no sadhan, but only the acceptance of the self-organising movements of the anandamaya vijnanamaya Prakriti as it progressively takes entire possession of this inferior mental & physical kingdom. Today’s news are mostly confirmative of the trikaldrishti or aiswarya; the running down of a sailing-vessel, confirming yesterday’s perception; the rumour of the Karachi bomb-find proving to be a fact and not a newspaper invention, though probably a police fraud; the fresh demands and threats of Roumania; the falsity of the Vienna rumour; the Moorish resistance in Marrakesh; the Suffragette recrudescence. Only in the Turkish War the trikaldrishti has not worked well; for the imminent denunciation of the armistice reported from Vienna is contrary to what was expected, viz that the Allies would wait for the Turkish reply. It has to be seen, however, whether the report is correct.

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Today has been a day of considerable advance. The script has recovered accuracy of detail and added to it accuracy of suggestion. All the predictions made for the day have been fulfilled not only in substance, but in detail and in order of time and circumstance. Intensity of ananda has been greatly increased and the more intense pitch is now established as the normal to which the Ananda tends always to rise when not hampered either by deliberate obstruction or by the tamasic sanskar of dharane asamarthya impressed on the karmadeha from the outside swabhava and through the karmadeha affective of the body; otherwise it sinks to the subnormal, the pitch attained yesterday, or even to the implicit when it seems to be discontinued or existing only as a general tendency. The health is being purified slowly of the remnants of cold and eruption and is almost free of both, though still subject to momentary touches; visrishti has been a little thrown back, the assimilation for the last three days being less powerful; but today, although subjected to an unusually powerful tejasic stimulus, it has resisted much better than ever before since the final stage began and was disturbed only partially & very temporarily. The weakness of the chakra has been greatly exaggerated, but tends always when allowed to return to the former state of passive efficiency, dhairya & dharana. Secondary utthapana also suffers from a partially successful attack & apparently successful obstruction. Samadhi took a great stride forward. It has begun to organise itself and images (visual, auditory, sensational, actional, tactual) came in a crowd, not yet well organised, but evolving their own organisation. Continuity of incident accompanied with perfect vividness was greater in one typical case than has yet happened and the tendency of image to survive into the antardarshi jagrat was strong and successful. Rupadrishti in the jagrat is at last emerging definitively out of the prison of the sukshma, but the movement is not yet complete. Trikaldrishti and aishwarya are becoming more effective in details of the siddhi. The subjective tamas which returned partially for a short time, has been rejected and the physical is being expelled. In the chitra two fresh circumstances have reemerged, 1, chitra of objects, eg a sword, moneybag, spear etc, 2, chitra of familiar faces & scenes, eg the face of Gladstone & neck with collar.

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The following lipis etc have been fulfilled or are in the course of fulfilment. (1) She has to change her conception of life. (Sortilege, early in the morning; she being the Prakriti-Jiva; fulfilled at once.) (2) En d´ pit de l’opposition le surhomme se d´ peint dans e e l’homme actuel. (Lipi). (3) 12. tejas, tapas, prakasha. (Lipi. ie the harmony of the three is now to be applied, imperfectly at first, to the karmasiddhi.[)] (4) Rupadrishti besides samadhi. (Lipi. Rupadrishti’s release had been promised, but this lipi indicates the previous release of samadhi. Fulfilled immediately.[)] The following have been given. (5) More shipwrecks. (Lipi) (6) It is impossible to defeat the Bulgarians at Tchataldja . . by the false tejas. It is hopeless to expect assistance from the Europeans . . Defeat of the Bulgarians . . Dissolution of the Confederacy. (Lipi). (7) Songe. (Lipi, indicating some progress in Dream). No 6. seems to mirror the struggle between tejas & tamas and cannot be confidently accepted as anything but a lipi of vyapti, ie expressing thoughts of men or devatas concerned in the struggle going on in the Balkans. It is probable that neither represent the ultimate event. .. ([Written] 1st Febr). Later in the day the Ananda still farther increased and at night, for the first time, the development of waves of Ananda out of simple touches, eg. the contact of the feet with the soil, was imposed on the system. This happened while walking and continued for several minutes. It is the sign of a new stage of progress in the physical siddhi. Rupadrishti was finally released from concealment in the subtle akasha; numerous images presented themselves, chitra of various kinds presented new developments of richness and a certain freedom was obtained in the akasharupa; but the perfect & developed forms are still momentary. Forms have once more begun to appear in the darkness. The improvement in samadhi was maintained, chitra especially of great richness and perfection appearing frequently, and in addition the commencement of the free

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and niradhara shabdadrishti was indicated. Arogya, free in other respects, is yet attacked by the tejas in assimilation & by weakness of the chakra. In trikaldrishti there is a movement towards the enforcement of correctness in all mental motions; not only their proper arrangement and the perception of the truth to which each relates, but this movement has, as yet, only begun to emerge, although long promised. Considerable force had to be used to maintain the utthapana. Dream was active, sometimes entirely free & accurate, almost equal to actual experience, sometimes coloured with present associations. The attack on the karmasiddhi may now be considered as having failed, since the effects produced have been unimportant. The siddhi at the end of January, stands in a condition of considerable advance accomplished, rapidity increasing, finality in sight. (1) The shuddhi is complete except for the relics of intellectual action that impede the vijnana and the occasional impacts of the old movements from the outskirts of the external swabhava. (2) Mukti is complete except for the same fragmentary survivals. (3) Bhukti is complete except for some disturbing touches in the body and for the same fragmentary survivals. (4) Siddhi is in its last stage of struggle with the opposing forces. (5) Samata is complete with the same qualification (6) Shakti is complete in dasya & the passive members of the second chatusthay, complete in all else except sraddha and intensity of tejas. (7) Vijnana is complete in jnana, established & effective in trikalsiddhi but still imperfectly organised, established in power but still imperfect in effectiveness and organisation, established in lipi but still weak in the richer varieties and not completely organised, established in rupa, but still poor and manifested with difficulty, except in chitra & sthapatya, established in samadhi but still hampered in continuity, poor in antardrishta jagrat, ill-organised and in jagrat shabdadrishti etc elementary & infrequent, established & effective in prakamya vyapti, but imperfectly organised, established

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in pranic mahima & laghima, but still resisted, deficient in anima. (8) Ananda of the body is established, but not yet sovran. Arogya imperfect in assimilation and kamachakra, doubtful in phlegm centres & skin, otherwise established. Utthapana is established in the pranic basis, active in primary & secondary, but everywhere hampered by defect of anima; of tertiary there is as yet no sign. Saundarya is manifest only in the slow alteration of certain lines in the feet & the trunk and in its subjective basis of youthful feeling. (9) Karmasiddhi is initially active in all points, but has not yet embarked on its triumphant progress. All is still struggle and preparation. The great feature of the siddhi now is that the objective alone resists, and there the resistance is artificially entertained, in some cases without any real basis, in others by taking exaggerated advantage of old grooves in the Sat of matter or the vaja of forward acting mind. The movement of the siddhi in the immediate future must be in the totality of the seven chatusthayas. Not that all its members are equally developed, or that a separate stress on some of them is not still needed, but by the end of February this stress must have ceased and the whole must be united for the activities of life which are to replace the activities of the sadhana. Such siddhi as remains will grow by life and action and not by abhyasa in the ways of Yogic practice. The stress that is still necessary is due to the survival of the old elemental opposition which stands in the way of the siddhi being effectively expressed in life. This opposition is now a tamasic obstruction and will rapidly lose the little that it still keeps of the faculty of aggressive assault. Above all, the basis of samata is now perfect and once the medium of tejas is perfected, the instrument, vijnana, will equally liberate itself from the obstruction and no farther opposition can then prevail against the ananda and the karmasiddhi, the apas and the lila. January has been a period of strong increase and rooted establishment; February must be a period of perfect completion and faultless organisation, for in March, a new year begins.

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Record of the Yoga 1913 February

February.
.. 1st

Sat or Substance is now everywhere vyakta, Tapas is in activity, Ananda emergent, Vijnana in process of organisation. The first day of February has been outwardly a day of retardation, almost of relapse; for the trikaldrishti once more lapsed into a state of murky obscurity shot with light and halflit with erring illuminations, misplaced energy worked more than satya tapas, the body was overtaken by exhaustion or weakness, Ananda failed in sustained intensity. As usual, however, the movement was one of preparation, not of relapse, for the expulsion of these remnants, not a concession to their extant force. The karmasiddhi which seemed to have been once more attacked, emerged perfectly victorious in the immediate surroundings. . S’s [Saurin’s] interview with the Governor showed that the prakamyavyapti & the aishwarya were acting correctly; the news of the troubles of the opposition movement were still more strikingly in accord with the Will. A failure in the recurring problem was immediately corrected by the Will. The lipi “safety of the S.C.” was justified. In other directions of the karma a motion is visible. Although therefore there was no addition or definite increase in the siddhi, the current of preparation was perfectly visible. In addition, the most powerful tests & attacks failed to disturb the samata & shanti which can now be considered as established. The last general shadows of ashanti, duhkha and vishada may now

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be considered as slain, although momentary touches are sure to recur.
.. 2d.

The Telegrams today contain several fulfilments of the aishwarya & trikaldrishti 1. the appointment of Ijjat Pasha as Commander-in-Chief (lipi); 2. the passing of the Trades Unions Bill without Conservative opposition (aishwarya); 3. the loss of a boat and grounding of a ship, (lipi more shipwrecks), and the storm & railway accidents in Germany (trikaldrishti); 4. the Nationalist success at Londonderry; 5. the trend of opinion about the Turkish note in Europe. The morning began with an effective reorganisation of the trikaldrishti, but an unsuccessful attempt to bring in the strong and effective tejas & tapas disturbed the system, and brought back the unavailing struggle of false tapas to harmonise itself with knowledge & peace; the result was a return of the contradiction of samata, shanti, sukha & prasada, which although unable to possess the system, was able to overcome its outer activity by recurrent touches giving an impression of continuity. As usual, the contrariety started with impatience of asiddhi and was enforced by impatience of asatya. The result of the struggle has been to establish the satya tapas in knowledge; formerly, perfect trikaldrishti was only possible on condition of entire passivity, of a purely inert reception of true suggestions confirmed by the event or sanctioned by the illumination. The movement to introduce an active knowledge has hitherto had a chequered success and, if pushed too far, led always to false tapas and disturbance of truth and peace; but now the active knowledge has asserted its right to conjoint action with passive perception of the data. The elements of a well-organised trikaldrishti are, therefore, all of them present and the organisation will now be finally proceeded with and effected. In this organisation all the elements of error, which have so long troubled the intellect and the faith, will find their justification, for all of them are now revealed as essentially true processes of knowledge which only lead to error because their results are misunderstood by the stumbling and groping faculty of discrimination dignified with the name of

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reason. The tamasic trikaldrishti, the tejasic volitional, the speculative, the inferential have all their place and portion in intuitive and revelatory knowledge. At the same time satya tapas is being finally established, not in the sense of being finally effective, but in the sense of being either (1) immediately effective or (2) ultimately effective or (3) effective of a force or tendency intended ultimately to modify the present type of action or nature. Thus the sense of failure, error and misuse of energy which used to discourage the Chandibhava and bring back the merely calm or the discouraged passivity, now disappears in its causes and the basic elements of ´ the bhava may be considered well-established, ie sauryam ugrata and yuddhalipsa and even daya ishwarabhavah karmasamarthyam, although not perfect & all-embracing are at least in established action. The sraddha alone is still deficient and liable, even in some of its efficient parts, to be discouraged. A fresh siddhi today is the finality of the Krishna-Kali relation in the personality; the personal activity of the Purushottam; the personal script; the personal vani; the personal guidance. The period of intermittent manifestation of guidance passed some time ago, its remnants are now deleted; only the remnants of the indirect guidance remain and these too are to be rapidly deleted, for the indirect guidance itself ceases from today. It has long been only a subordinate part of the guiding activity, always tending to be overruled or dominated in its suggestions, impulses and utterances. The programme given today (in the morning) and already partly fulfilled, runs: 1 Ananda, increase and sovereignty of all states and all times 2. Trikaldristi, not yet perfectly arranged, but efficiently organised. 3. Power extended and confirmed. 4. Rupa, lipi, samadhi active and growing. 5. Health emergent again in assimilation and in chakra 6. Saundarya still growing slowly. 7. Fresh proofs of karmasiddhi. The united action of tapas & trikaldrishti (formerly detrimental to each other) is now established in its harmony, although survivals of the past discord persist. The lipi, a little hampered

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recently, has recovered its profuse action and easy self-revelation of significance. In the kamananda a double sanyama is developing &, indeed, already active by which a part of the manas activity has detached itself to attend to the sensation of the ananda while the main energy is otherwise concerned. By this movement, which has yet to be perfected, the ananda has been enabled not only to possess, but to become sovereign of the body in both the states of physical activity and of mental abstraction; once this sovereignty is well established and emphasised, only the states of sleep and samadhi remain to be mastered. The state of samadhi is already open to the ananda, but its entrance there is still exceptional. (Feb 3) In accordance with the programme Ananda has taken sovereign possession of all states and has been continuous yesterday from the morning when it commenced, throughout the day, prevailed over several attempts to expel it in the evening, the time when it has usually declined, persisted throughout the night every time that the sleep was interrupted, recurred & held the body constantly in moments of samadhi and was often present in sleep. The only defect of the continuity was interruption by sleep and unevenness, failure of continuous intensity; for twice in the evening it became almost implicit and in sleep it became involved in apparent cessation. Rupa and lipi were both active, & rupa commenced extending its range of stable developed images; the greatest progress, however, was in samadhi which finally triumphed and produced great, complex and continuous images and incidents in profusion, taking possession of dream, which is now passing into swapna-samadhi. Present association hardly occurred at all in a crowded succession of dreams and even present ego, though not entirely absent, became a practically negligible quantity. Only a slight tendency to inconstancy and rapid transition, not amounting to incoherency, marred this rapidly effected perfection. For the first time, the vision of the book with freely legible passages and sentences, became frequent and, if not yet fixedly stable, yet sufficiently stable in its rapid self-revelation for whole sentences & even several sentences at a time to be simultaneously read and understood. Ahaituka raudrananda also commenced to manifest more freely & continuously.

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Trikaldrishti and Power are active in their organised movement. Proofs of karmasiddhi were given, especially the arrival of money in the full sum willed & more than had been probable or expected. There were slight indications of the emergent health and the elimination of positive asaundarya; here alone the fulfilment was meagre and unconvincing.
.. 3d

Today’s first movement has been the development of the authoritative direct guidance of the Master of the Yoga imposing itself on the mind even when there are no data for sraddha and, parallel with this movement, a strengthening of the pure revelatory movement, independent of data, probability or actual fulfilment, of the trikaldrishti and its materials, lipi, prakamya-vyapti and rupa. The purnabrahmadrishti has also been powerfully strengthened and is extruding the old outlook of mere Avidya. Otherwise the morning has been occupied chiefly with the removal of the remnants of certain old activities, eg, expectation, mental insistence, distrust etc. The process is not yet complete. The rest of the day was occupied with action on the same lines and the removal of expectation & mental insistence was thoroughly tested; the latter has disappeared and is replaced by dhriti and tejas; expectation is inactive, but is not replaced yet by a settled faith, owing to the apparent contradiction given by events to some statements of the Vani which has revived the tendency of distrust. This distrust, however, can only hold its own in details and recur as a doubt with regard to saundarya and Adeshasiddhi. It does not any longer question the Yogasiddhi, but is only doubtful about its immediate incidents or its promised increase of rapidity. In any case samata seems to have been, at last, perfectly established. If so, it is the first fulfilment of the character predicted for the month of February, a period of perfect completion and faultless organisation. This perfection of samata is subject, however, to an uneven distribution of tejas in the reception of impacts; but a superficial unevenness of ananda is apparently the intention of the siddhi; it is, therefore, not a defect of samata, but, so far as discomfort enters into the lower levels of the unevenly distributed tejas, a defect of

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shakti which concerns the second chatusthaya a defect, practically, of bhogasamarthya. Sahitya was resumed in the afternoon. (Soul in Art). The struggle over the health still continues and for the last two evenings there has been feverish heat in the system and a limitation of the pranic energy; utthapana has been practically discontinued. The attempt to establish force in the chakra has failed. On the other hand, there has been no success in the endeavours of the enemy to reintroduce eruption or the affections of cold. Kamananda showed at times an increased intensity working on the body rather than seated in it, but at others was dull and even implicit. Rupa progresses with the old slowness; samadhi did not increase, nor lipi grow in richness. Trikaldrishti & power continued to work accurately; but without intensity or inspiration, & only in details. The day’s programme was not fulfilled in the sthula. 4th. Telegrams The Karachi bomb is now denounced as an informer’s hoax; naturally, it is not admitted to be an unsuccessful police fraud. Curiously enough, the prakamya which two days before the find suggested the existence of a plot against Lord Sydenham, still persists, though in a vaguer form. A farther case of marine accident reported today. Lipi eighth suggesting Saturday Feb 8th as a decisive day, both for the yogasiddhi and for the karmasiddhi. Some decisive action or news in the Balkans is also suggested, as well as something in the matter of equipment. Today, Tuesday, has already been given as decisive for the immediate movement of the Yoga. The second chatusthaya is now being arranged by the harmony of the dasya, tejas and general sraddha, (tapas, tejas, prakasha), but the uncertainty of the trikaldrishti continues and prevents assured sraddha in details of time, place & circumstance. Strong persistence of fever, mainly in the sukshmadeha, but with fluctuating effects on the sthula, was the principal feature of the day. No change was made as to food, bathing etc, nor was physical exertion altogether suspended. The assimilative process continued in spite of the sanskaras that attempted to destroy it.

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Attempts were made to restore the old symptomatic affections under cover of the fever, but hitherto they have failed. Neither could any impression be produced on the clear working of the brain nor was literary work prevented. The general sraddha & tejas stood firm and continued to grow in spite of the adverse experience. The activity of the vijnana and the utthapana chiefly suffered. Trikaldrishti was strongly obscured although it continued to act along with aishwarya in ordinary details. Ananda is not affected; there is ananda in the sensations of the fever. Samata is perfect. Kamananda got rid of the tendency to fall into the implicit state. It subsides now at its lowest to a subdued ananda bordering on the implicit, but usually well manifest out of which the normal intensity emerges. Samadhi is now well established in variety, frequency and brief continued activity of scenes and images. Communication with the manasic world in the jagrat is now occurring; formerly there was drishti only of the pranajagat and the subtle Bhu. Feb 5th. Another shipwreck; the resumption of hostilities in the Balkans; the insufficient pressure of the Powers on the belligerents; the attitude of the Porte; the Roumano-Bulgarian tension continued; the police notification to the inhabitants of Delhi, are all indicative today either of successful aishwarya or correct trikaldrishti. (6th Feb) Another day of strong attack, but the health succeeded in expelling the impure heat in the system; during the night the attack succeeded in impressing itself on the throat in a sensation, never quite determinate, but often strong, of sore throat; this was thrown off; returned in the morning of the 6th, was thrown off again, although dahi was freely eaten; but the remnants still persist in returning. It has become perfectly clear that all these are false illness, formulated in symptom and not in root in the sukshma body and thence pressed upon the sthula; but it is also clear that the sthula body is still insecure against these attacks. Always, the movement is to repeat the last fragments of the last ailments that

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were left unexpelled when the final movement of the siddhi began. Always, therefore, it is an attempt to keep in activity the almost dead physical sanskaras, the grooves of imperfect movement to which the body was finally accustomed.
.. Feb 6th. Thursday. These two days have been of an old type long discontinued, in which the siddhi has been suspended almost entirely in all its imperfect parts and only those allowed to progress in which the attack could make no impression. In the present instance, it is the samata shanti sukha prasada which have stood a continued and violent test and emerged, as far as can be seen, entirely perfected. Shadows have fallen on the last two without being able to [affect]1 them substantially. Tejas of the nature of dhairyam and tapas of the Mahasaraswati type have also remained unaffected; there has been no sinking back into tamasic udasinata, although movements in that direction were attempted. Sraddha in the eventual Yogasiddhi has remained substantially unaffected, in spite of shadows, except that strong doubts have assailed the faith in the saundarya, the one member of the four chatusthayas for which there is as yet very meagre justification. On the other hand the Mahakali tapas has sunk into inactivity, after one strong battle in which it prevailed temporarily over the strongest resistance to the aishwarya. The vijnana siddhi has been pale and fitful; physical siddhi heavily attacked and for the most part interrupted, even the kamananda sinking back into the implicit state from which the others fluctuatingly manifested. Sraddha in the adeshasiddhi and the rapidity of the yogasiddhi sank to the lowest terms now possible to the general faith.

7th Friday Today the mists have begun to clear and show an advance, principally, towards the final removal of the false tejas & tamas in the knowledge which though expelled from the system still besiege it from the environment and occupy the outgoing and incoming
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paths of the thought perception. If the mind can be got to reject these false visitors, then there is a source of knowledge independent of all data which gives automatically the truth. That which learns from data, is also misled by data; this wrong suggestion of data has been for some time the besetting obstacle to the completion of the trikaldrishti & jnana, the strong refuge of outgoing error. The Personality of the Master is now occupying the life in place of the more general personality of the Saguna Brahman. It is no longer Ishwara or Bhagawan only, but Srikrishna-Narayana. At present, however, it is only in the personal relations with the Master of the Yoga that the substitution has been established. . During the rest of the day, the parts of the Yoga which had been clouded, reemerged in full strength, with the exception of Rupa and Samadhi which did not yet manifest their full former strength. There are signs, however, in the swapna and jagrat samadhi of a more perfect manifestation approaching. Lipi 8 – 9 27th February. 12. 8th February. Passing of the Trades Union Bill in the Lords (Trikaldrishti & Aishwarya). Bulgarian attack in Gallipoli & Turkish retreat (Trikaldrishti, but contrary to Aishwarya). Withdrawal of charge against two accused in Wari Arms Act Case (Trikaldrishti of Inference etc) The tejas, tapas, prakasha united acted in harmony this morning so that the perfect knowledge of trikaldrishti, exampled once before while watching the movements of the ants on the wall, reemerged and applied itself to all surrounding movements, thoughts & feelings. This was in a state of comparative passivity. When the active tejas once more emerged, there was some disturbance by the volitional suggestions, but this action was feeble and the prakasha soon readjusted itself. With regard to distant movements, etc, the old incertitude still continues. Yesterday, another signal proof of the power of Will to alter the forms of the body, was finally proved. The left undercurve of the foot, which was at first non-existent, that side being flat, and afterwards very slight, is now deep and declared, and by a test was

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found to be at least three times what it had been at the last time of testing. Similar proof has been recently given in the line of the waist, but this is not yet so striking and decisive. This success, after a long and obstinate resistance, justifies sraddha, not only in the saundarya, but in the ultimate emergence of the Adesha siddhi and the equipment; the justifiable doubt is about the extent of fulfilment and the timeliness. In the afternoon exceeding[ly] brilliant swapnasamadhi at a great depth of dream-trance repeatedly occurred; the rupas were of the fleeting kind, but stable for two or three seconds, instead of, as usual, fleeting in the moment of appearance. At night also swapnasamadhi was rich and various at a great depth and perfectly stable scenes of entire vividness were at last developed, instead of the vivid stability of shifting panorama and dim stability which were formerly the highest attainment. The fleeting still predominates over the stable, the dim or pale over the vivid; but the disproportion is decreasing. Organisation, also, has not progressed and dream is once more imperfectly coherent. Kamananda recovered intensity and confirmed the permanent stability of the subdued ananda. From today the intensity has become as natural and sustained in standing and walking as in the sitting and recumbent positions and is hardly less in pitch; but the abstraction of the attention has still the power of suspending the intense ananda. The movement now is to a greater continuity of the intense ananda. Trikaldrishti grows in normal perfection of detail; but the other siddhis are still busy confirming their hold on the akash. Karmasiddhi has been thoroughly confirmed today in one direction by the retirement of the Pulinda into S’s [Saurin’s] karmadeha and outer swabhava; the chief obstacle in the house is therefore removed. The action of the tejas in physical pressure as a means of pushing the siddhi is removed, definitely, & everywhere the pure action of the Will on the akasha has been substituted. The second proof of the increasing saundarya is now more definite. A third is preparing, but still indefinite.

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9th February. Today is marked mainly by the continuation of the movements of the eighth; development of the Krishna Kali relation, progress of the instruments of knowledge, a more general force of the Powers, a more settled action of the rupadrishti, a finally secure and easy action in the akash of the lipi, Kamananda constant in the intense or subdued forms throughout the day and part of the night, though in the evening almost implicit, and more frequent & powerful in the state of samadhi, slow progress of the swapnasamadhi, the physical siddhi struggling with the remnants of asiddhi which intend to return or persist, maintenance of the karmasiddhi. Except in the lipi nothing assuredly final and definite. 10th & 11th. Days of crisis & transition, intended chiefly for the exclusion of the remnants of false tapas in the lipsa and the full replacement of the Aniruddha bhava by the Balaram-Aniruddha in the Master of the Yoga. Kamananda now possesses the whole day in the subdued form with the intense rising out of it; it is discontinued at night. 12th February. Wednesday. The Balaram-Aniruddha Bhava suffused with Pradyumna and based on concealed Maheshwara now governs the Yoga; but in the Prakriti, the Maheshwara bhava is not yet concealed. In neither is there as yet a very powerful energy of the Balarama or Mahakali bhava. The vijnana has recovered its elasticity, the knowledge & sight of the sukshma world is increasing and the kamananda grows in intensity. This movement continued throughout the day, ceased in the evening. The movement is towards the purification of error out of the trikaldrishti & aishwarya and dream, incoherence & insufficiency out of the samadhi. But the resistance in the akasha is still strong enough to prevent an unhampered rapidity of improvement. Health improves & grows stronger, yet the abnormal symptomatic affections, which have no longer any coherence or raison d’ˆ tre, e still recur or cling. Adhogati is persistent & prevents the established

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utthapana from frequently manifesting. Saundarya is still limited to its one or two imperfect details. Karmasiddhi develops, but slowly & against a considerable obstruction. 13th February. Thursday. A day of uncertain development. Swapna samadhi is slowly becoming more purposeful and developing a better organisation. 14th February. Friday. Trikaldrishti improved and became normally free from the old sources of error except in matters of exact detail. Health strongly attacked. 15th February. Saturday. [No entry]

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1 AND 12 APRIL, 19 AND 21 MAY 1913

Record of Yoga April.

There has been a gap of nearly two months in the record due to an attack of pronounced asiddhi, which lasted from the middle of February till late in March and seemed to reverse much that had already been accomplished and recorded. The asiddhi was mostly physical in its nature, but [accompanied]1 also with entire interruption and partial reversal in some of the other siddhis, a general tamasic prostration and ill-health. The one positive result has been to confirm the removal of rajasic tejas in all but a feeble shadow of its old material tendencies.
.. April 1st The first chatusthaya is now beyond the danger of successful attack except in the positive samata; a few touches of asamata & ashanti come occasionally, but soon die away. The second chatusthaya is feeble and ill-organised owing to the trivial nature of the siddhi and the failure of everything which would strikingly prove the Adesha. There is a general action of the vijnana, but it is not yet extricated from falsehood and uncertainty, so that all that can be done is to watch results & see whether the perception is a truth or a misapplication. Rupadrishti is of the feeblest & samadhi fails to advance. Physical siddhi is only fragmentary & its progress successfully resisted. The sixth chatusthaya is present, but only when the attention is attracted to the Brahman. The fifth
1 MS accompanished

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chatusthaya is also fragmentary and mingled with ill-success. There has been a great activity of the poetical power which has acquired rapidity accompanied with forceful & effective inspiration, but not always with inevitable & illuminating inspiration. The attempt is now to maintain the invariability of the illuminated & inspired inevitability without diminishing the rapidity. This is in epic poetry. The foundations of a rapid & sure inevitability are being laid in other literary powers. Equipment (bare) for three months has been effected. The two great disappointments of the aishwarya have been the fall of Janina & Adrianople & the outrages in Bengal; the aishwarya has failed to avoid these disasters. In Albania the line of the Aishwarya has been followed, but not in every respect, eg Djakov[ic]a seems to be lost to Albania. The continued frequency of great calamities confirms the trikaldrishti. In small matters trikaldrishti is now very usually correct, but limited in its range. Time, place & order of circumstance, oftener right than before have still the anrita tendency very pronounced. All the parts of knowledge in the third chatusthaya are in action, but they are neither perfect, vigorous, fruitful nor organised. Power now acts frequently, but is much resisted. Effectiveness in religious & moral influence is frequent & steady, but imperfect. So political siddhi, but more in the world at large than in India. April 12th. After the note on the 1st the diary was discontinued owing to the uncertainties in which the siddhi was still enveloped. All that has happened in the last few days confirms the view then taken; the stage is one of partial and combated efficiency. Yet there are proofs of advance. Eg On the 8th night a swelling on the ankle & foot began, in the morning the whole of the left foot was attacked & it did not seem as if a speedy cure were possible. It was, however, indicated in the thought that it was merely an effect of impure rasa and not the disease common in these parts,2 would show no
2 Filariasis (elephantiasis), endemic in Pondicherry.

Ed.

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improvement during the day, would begin to go on the morrow and practically be got rid of the day after, but the remnants would be left. This prediction was fulfilled to the letter. Moreover, the swelling healed exactly as the will was applied, the part most insisted on improving first, the others more slowly. The great difficulty is the resistance in the physical akasha, first to the effective activity and, secondly, to the unmixed activity of the vijnana. If the mixture of the old intellectual activity can be got rid of, the effective vijnanamaya activity can be assured more rapidly. It is towards this end that the Power is now working. The immediate ends proposed are Brahman, Ananda external and internal, Arogya, effective Image in waking state & sleep and effective Trikaldrishti. The whole activity of the Yoga is being reconstituted. The rupas of all kinds appear though fitfully & with insufficient stability & frequency, in the waking state, & insufficient stability & continuity in sleep. The Brahmadrishti is now complete & less frequently forgotten & never lost. Kamananda, which had almost faded out, is reviving. The resistance in all directions still continues. [Here all but two lines of a page left blank.] 19th May 1913. The stable progress of the siddhi has been now established against the backward and downward tendencies; effects long produced fragmentarily and [in]securely are now firm and inalterable. Rapidity supervenes on the stability, but freedom from attack, superiority to resistance has yet to be effected. The third or vijnana-chatusthaya has now been well planted in the soil of the lower kingdoms of the being. Their contradictions have still to be excluded, their defects corrected, their force strengthened and their range extended. The fourth or physical siddhi, long the subject of serious doubt, is now commenced in all its parts and in some of them appears to be firmly rooted. The third can now be left to develop; the fourth and fifth alone still present serious difficulties, admit of prolonged & sometimes effective resistance and demand some struggle.

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Suggestions. Today is the last day of the negative movements; from tomorrow pure progress commences. That change has to be prepared & completed this afternoon and evening. [Here a quarter of a page left blank.] 21st May. As is not unusual when a suggestion of strong and swift progress is made, the fulfilment, at first apparently complete, is interrupted by as powerful an opposite movement of non-fulfilment as the state of the siddhi will permit. The principle of pure progress is the perception of the end which all apparently adverse circumstances are intended to serve and the immediate conversion of the negative into a positive movement. Successfully established till 3 pm yesterday, it was then suddenly reversed and a negative movement induced of an obstinacy and completeness such as has been absent from the siddhi since last March.. The object of the reverse was to get rid of the remnants of tejasic suggestion (asha, desire, over-stress, effort,) which still persist in the mental environment. All the vijnana siddhis are now permanently active and effective, but with defects and limitations & subject to the continued mental activity of mixed truth & falsehood which is still successfully maintained in the mental environment by the opposing tendencies of Prakriti and successfully thrust upon the mind in the form of suggestions. The rupa & samadhi formerly deficient have now a petty but sufficient regular fertility, which can be rapidly enlarged & eventually perfected. They still lack some of their old felicities, but when these return, they will no longer be fitful, uncertainly held & willed as formerly, but natural, spontaneous and a permanent possession. The rupas are principally embarrassed by the persistence of a few dominant images which shut out the others or replace them when they attempt to manifest. Another difficulty is the resistance obstinately offered to the emergence from the prana akasha of the perfect, as distinguished from the representative images. In the physical siddhi, Ananda is the most advanced. The vishayanandas of the senses are all perfected in type, seldom

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contradicted, but as yet insufficient in intensity, except in the taste, where even it is uneven. The higher mental anandas are all present (prema, chidghana, shuddha), but as yet imperfectly active. Ahaituka ananda is constant in shanti, but not yet in active santosha. The sahaituka sharira anandas are established and growing; the ahaituka manifest but infrequent. Ahaituka kamananda is alone well-established, and awakes whenever recalled, but is still too much a matter of the will and not a self-acting dharma of the body. It can manifest now in any state, jagrat or samadhistha. Thirst has almost disappeared, though it made an appearance for two or three days, mostly in a suppressed form; but does not now occur even in the unusual heat of this summer. Hunger makes its appearance fitfully and is never intense & seldom prolonged; it is ´ being rapidly replaced by hungerless bhojanananda. Heat & cold are still slightly effective on the body. Pain has turned into some form of ananda except in extreme touches, eg burning by fire, blows touching the bone, etc; but here it is only the immediate contact that is painful, the after effect is always anandamaya; in some touches, eg mosquito bite the habit of discomfort still continues, but is now occasional and not a dharma of the body. Pain of events is the one asamata of mind still persisting & then only as asamata of failure; this too is occasional, largely artificial and no longer a dharma of the mind. Arogya is troubled now only by the vicissitudes of the visrishtivisarjana which have much diminished and by the inefficiency of vajra. The solid visrishti takes place now irregularly after five days or three or more than five; it was preceded & is still accompanied or followed usually by some action of excessive tejas in the jala bhuta; but this is rapidly diminishing. Occasional trouble of vayavya or taijasa jala has been frequent, but seems now to be moving towards elimination. Jalavisrishti showed recently a tendency towards rapid diminution & even disappearance; at present it is again restored, but has no longer its former force and abundance. Touches of eruption and fragments of phlegmatism (sneezing etc) still subsist, but are effete and cannot materialise into roga. Utthapana increases rapidly in force during this month. The arms can maintain themselves now for two hours & more without

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strain or reaction in the vertical position supine; for two hours & more with some but not an effective strain in the vertical position, sitting; only the horizontal position is yet unconquered. In the rest of the body the Shakti now aims at eliminating strain without excessive tapasya. Saundarya has definitely begun, but the Will Power cannot alter the lines of the body except by a slow & tedious process & the bone still resists alteration of status; still the figure has definitely changed, & in the colour, hair, feet, etc there are slight but effective alterations. Some of the signs of old age, eg grey hairs, although no longer visibly increasing, still resist ejection. The other chatusthayas have all been commenced, but the fifth is as yet active only in slow movements and petty degrees.

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Record Trikaldrishti Aishwarya, ishita, vashita.. accomplished, but subject to susI pension and imperfect in arrangeDrishti, samadhi. ment,uncertain also in incidence & limited in penetration and force. Ananda accomplished, but uncertain in continuity, insufficient in intensity. Arogya unaccomplished, but on the verge of accomplishment. Utthapana unaccomplished, but in progress. Saundarya, feebly begun. Krishna Kali Accomplished, but not always nor perfectly manifest. Karma Commenced, but in its infancy and much obstructed Kama Embryonic. Brahman. Founded in all its parts, perfect only in sarvam & part of anantam[,] easily obscured in Ananda, less easily in jnana, inefficient in ananta tapas

The record of June 1913 was kept in three separate sets of loose sheets, headed “Record”, “Script” and “Record of Details & Guidance”. These are reproduced here in this order.

4 – 30 June 1913
First Chatusthaya. Complete; subject to occasional successful attack.

247

Second Chatusthaya Complete, but imperfect in sraddha, deficient in tejas, veiled in attahasya. Liable to eclipse & obscuration Shuddhi incomplete in body, almost complete in vijnana. Mukti complete, except for relics of egoism in the environment. Bhukti complete, but easily obscured. Siddhi imperfect in all its parts. All subject to obscuration & temporary invasion by their opposites. June 4th 1913.1 J[une ...] to 12th [1.] The defects of the first chatusthaya to [be eliminated]2 with finality ie to be no longer recurrent. Ineffective touches may yet come. 2. The defects of the second chatusthaya to disappear by the perfection of dasya & sraddha & jnana (including general trikaldrishti). Invasion still possible. 3. Jnana to be finally active without obstruction or suspension in thought, trikaldrishti & prakamyavyapti, but not yet perfect in range & penetration 4 Aishwarya, ishita, vashita to become general, though still limited & subject to breach & obstruction 5. Samadhi to be delivered from obstruction, though not yet perfectly grasped. 6. Ananda to be continuous, arogya & utthapana strengthened; saundarya will still be obstructed. 7. Karma & kama to develop a greater & less occasional power & action. KrishnaKali to increase.
1 Note that this is the date of the entry above. Ed. 2 MS damaged; words within brackets partly or wholly lost and not certain.

Ed.

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8. The rest to progress to a less obstructed perfection.

.. June 5th Morning Thought, trikaldrishti, telepathy to be cleared of their obstructions & impurities. Aishwarya to spread. Samadhi to be arranged. Begun.

Ananda to increase, utthapana recommence. Karma.

Done Begun.

The daiva karma is coming to a head in the house; there; but not in other places, where it has still to be enforced. It will take another fortnight for it to come entirely to a head here & there, a month for it to become sufficiently forceful outside. Daiva first, kriti next, sahitya third, kama fourth. June 6th Thought, trikaldrishti, telepathy to be farther cleared. Aishwarya to spread & strengthen. Samadhi to increase in force. Done Rupadrishti to grow in clearness & stability. Not evident. Ananda to increase. Utthapana to grow in anima. Done Karma to grow in force. Not evident, except in sahitya. The attempt to establish the more ugra tejas has failed, owing to error of the vani and script the latter in the prediction of the rupadrishti, in which there was no result corresponding to the prediction June 7th The same to continue.

Partly fulfilled

4 – 30 June 1913
Ananda, utthapana & arogya to grow. Karma to strengthen. Fulfilled Not evident

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Arogya suffered a violent break in the digestion; increased in another direction. Aishwarya now works from the centre of things & when it gets hold of the object can direct its movements against resistance. Samata & the general sraddha (in Yogasiddhi) are now strong & resist assault, except for certain tendencies of depression under strong pressure of asiddhi. Tejas exceeding dhriti has failed to effect its footing the power & fulfilment are still insufficient, & the objective pressure still too successful[ly] hostile. June 8th. Ananda & utthapana to grow steadily; arogya with more resistance. Karma to strengthen against resistance. The vijnana chatusthaya to undergo a slight obscuration, before it emerges strengthened. Today to be especially marked by physical siddhi & samadhi. This is programme, not prediction. If not fulfilled today, it must be fulfilled subsequently, but in this the Shakti must persist till fulfilment Money to arrive in this month, beyond what is expected, in this month also all actual impediments to the kriti are to be cleared away. From the next week the wider movement is to begin ie from the 8th to the fifteenth. June 9th Utthapana in leg, horizontal position, lying, 15 minutes (on 8th 10 & before 5), anima much stronger, but sharp strain on one muscle or sinew. In arms, horizontal position, one hour with relief

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by change of position; ananima still a little heavy at shoulder & near elbow (formerly 15 minutes or half an hour, though capable of hour). Ananda, the same, but habits of time & circumstance eliminated; only habit of fluctuation & discontinuity obstructs. Arogya gaining in k. [kamic] centre, but still resisted; troubled by artificial jalamay tejas in assimilation. Saundarya only in increased curling of hair & apparently mukhasri. Falling of hair still profuse. Vijnanasiddhi obscured & resisted; lipi & rupa rare; swapnasamadhi progresses The same programme; but this time final reemergence of thought processes & perfected trikaldrishti; also lipi. June 10th Thought process reemerged, but not yet lipi or perfected trikaldrishti. Utthapana was quiescent, ananda dull, physical shakti much depressed, also arogya. In the thought of trikaldrishti, the vigour of false tejasic suggestion seems temporarily to have revived. Only the samata retains its undiminished strength. It is evident now that the trikaldrishti is reemergent in its more perfect form, especially in prakamyavyapti, but the determinative trikaldrishti is still uncertain and too narrow even when it acts certainly, fastening on one circumstance rather than embracing the whole. Today rupadrishti will reemerge & move henceforward irresistibly towards perfection. The siddhis of power also recover their force from today & the samadhi moves forward. June 11th A day of baffled aiswaryasiddhi & mixed tejas & depression of tejas & sraddha. Departure of Shatrughna. Ananda tends to be continuous in manifestation, but failed at night. Rupadrishti

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reemerged & lipi became freer. No evident progress in samadhi. The siddhis of power acted in small things with partial effectiveness, but failed in great. No definite progress of utthapana or arogya.
.. June 12th Dasya of the body to be emphasised, sraddha & tejas restored, knowledge perfected in circumstance and samadhi with rupadrishti strengthened. Aishwarya etc to become more effective.

Ananda to maintain its continuity, arogya & utthapana to justify the promise of increase, saundarya to begin definitely its march forward. Karma chatusthaya to begin with greater power. June 13th As predicted, a day of relapse. Results. 1. The defects of the first chatusthaya still recur in touches, transient or [lingering],3 effective for trouble, not effective for destruction of the siddhi or able to reach the centre of the being. 2. Tejas established, but for a time almost entirely breached & reduced to dhriti. Sraddha broken. 3. Jnana etc obstructed & suspended, but not entirely 4. Aishwarya powers momentarily breached 5 Samadhi obstructed; developing rupadrishti entirely suspended in jagrat. 6. Ananda reduced to the matrix condition in continuity with occasional manifestation of subdued intensity. 7. Arogya resisted & strong relapse in assimilative process; utthapana slowly develops. 8. Fifth chatusthaya suspended.

3 MS lingerings

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June 14th Since last evening struggle of siddhi to reemerge. Strong tamas & scepticism of rapidity & of adeshasiddhi. Remnants of depression. Still it is apparent that behind the veil knowledge & power are increasing in force. There is no such appearance with regard to samadhi. Strong physical lassitude, revival of thirst, some discomfort. 14th to 23d Restoration of the siddhi by the evening. Tejas, jnana, shakti to be perfected. (Partly fulfilled) Samadhi to be cured of its defects. do Completion of secondary utthapana in type; continuity with intensity of ananda; new phase of arogya. do Saundarya to make its first strong progress. do Fifth & sixth chatusthayas to be prepared in perfection. do June 15th The siddhi partially restored after a prolonged struggle. Process since yesterday afternoon. Defects. Tejas not so strong & selfconfident as before the break. Sraddha in siddhi but not in rapidity or adesha. Thought still besieged & normal trikaldrishti yet imperfect & uncertain in circumstance Power sometimes perfect in force & accuracy, at others resisted or baffled. Samadhi still confused & rupadrishti ineffective. Ananda moving towards continuity in a greater intensity. Arogya, resisted, but growing very slowly. Utthapana inactive awaiting restoration of bodily energy.

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15th. 16th 1. Trikaldrishti & aiswarya both perfect in circumstance will develop & extrude gradually but rapidly the tendency to tejasic & tamasic misplacement. 2. Tejas & sraddha will return. 3. The natural vangmaya thought will resume its normal action. 4. The tendency to rupadrishti will be strengthened, samadhi become more effective 5. Ananda will grow in intense continuity, action of utthapana reemerge, bodily energy be restored, arogya be better confirmed. 6. The tendency to saundarya will show farther signs of strength. June 16 1 – 4 & prediction of ananda confirmed by the actuality (15th), the rest not evident or even contrary. They are to be fulfilled today. Vani, script & vangmaya have all been, apparently, delivered from the siege of their intrusive manomaya shadows. Only perception of actuality is still pursued by false suggestion of actuality. There is a strong & hitherto effective struggle to prevent Jnanam & Anandam Brahman from becoming the normal state of the consciousness. Henceforth this must be the object of the subjective siddhi. The Sarvam Brahman is already well-founded but must gain in power, depth, intensity & variety. June 17th The programme has been perfectly fulfilled. Lipi is now master of its akasha; rupadrishti is reemergent & needs only the union of a normal stability & clearness in all forms to be perfect. Jagrat samadhi (antardrishta) is still obstructed, but the swapnasamadhi is perfect in all but long continuity; it possesses now in thought, vishayas & even lipi an ordinary coherence & continuity. Ananda is once more apparent in samadhi, & sleep alone has the power to effect its discontinuance.

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The other physical siddhis are still obstructed, though slowly tending to prevail. June 17th 1. Trikaldrishti & ordinary aishwarya to conclude their struggle with the tejasic misplacement. 2. Tejas & sraddha to be delivered from their reason for occasional & partial discouragement. 3. The vangmaya to effect normality of the inspired & illuminated inevitability. 4. Rupadrishti in bahirdarshi jagrat to overcome its last barrier 5. Samadhi to proceed in coherence & continuity. 6 Increase of telepathy & vyapti. 7. Ananda to get a more perfect hold on the body. 8. Arogya to assert its superiority to resistance. 9. Utthapana to quell the defect of anima in the arms & legs 10. Saundarya to persist in its advance. 11. Kama to be well prepared in the body. 12. Anandam Brahma to become normal. Results. 1. There is no longer any struggle. The tejasic placement is more & more justifying itself and ceasing to be a misplacement, although still frequently a misinterpreted placement. A deeper trikaldrishti independent of all data or of concentration on the object is now becoming normal without extruding the established trikaldrishti which perceives the subjective & objective data, watches the object & selects beforehand the action or result. 2. With the tejasic misplacement the reason for discouragement has disappeared. The sraddha is not complete, but so far as it extends, is untroubled & the tejas is as strong as the basis of sraddha will bear, but tends still to lapse from chanda into dhira or saumya tejas. 3. The inspired & illuminated inevitability is now the normal

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tendency of the vangmaya, but not yet frequent or invariable. The annamaya brain still feels unwilling to bear the energy of this higher vangmaya. 4 Rupa in bahirdarsha is still obstructed. Clear forms of some stability are beginning to reappear, but the movement is still crude. 5. Coherence & continuity are now much stronger in the samadhi; several groups of circumstances are observed, however, there is little concentration on the single group or object as yet. 6. Telepathy & vyapti are assuming a larger activity. 7. Ananda of great intensity took hold, but this as yet is little prolonged; the continuity was less evident. 8. Arogya is becoming more imperative & self-assured; decisive results are yet awaited. 9. Utthapana in the legs (both simultaneously, lying) for an hour, with but slight defect of anima; it might have been continued considerably longer. Laghima very strong; mahima strong, but affected by subjective weakness in the prana. Utthapana of arms, horizontal position, only 20 minutes & much afflicted by ananima. Power in wrist yet weak, but improving. 10 Saundarya; no decisive proof of advance. 11. Preparation of kama in the body begun. 12. Anandam Brahman is now normal when smrita, and subjective bhukti is established. Certain specific defects of indriya bhukti have revived, but there is an increase of bhogasamarthya in the body. In addition, dasya (subjective) is now much more complete; the guidance of the Master being from this day imperative. June 18 Yesterday’s fulfilment was defective only in rupa & in saundarya. The programme has to be more perfectly fulfilled today. Communications 1. Telepathy is becoming more common & distinct.

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2. Rupa emerged with some forms, but still with only an initial stability 3. Intense ananda more continuous. 4. Utthapana of arms (horizontal position) one hour, almost perfect in right arm, heavily resisted in the left. June 19 Programme 1 Receptive Telepathy of thought 2. Rupadrishti medial stability; not yet full range. 3. Samadhi jagrat. 4. Ananda, intense & recurrent; continuous when recurrent 5. Utthapana, legs in horizontal position. 6. Arogya, incomplete. 7. Karma successes. Results. The programme was hardly fulfilled at all except in 1. Rupadrishti was again obstructed, although inferior images appeared, rarely with any stability, & superior, rare also, without stability. Jagrat samadhi increased only in sukshma sparsha. Ananda was subdued & occasional, not continuous till the evening & then only for a time. Utthapana of the legs, horizontal, was effected with difficulty for 15 minutes. Arogya of assimilation was not pronounced & the karmic successes were slight. On the other hand trikaldrishti & aishwarya progressed, especially telepathy. Articulate thought in the inevitable form was powerfully resumed. June 20. Results. 1. Aishwarya largely ineffective; trikaldrishti good, but not faultless, telepathy developing. 2. Samadhi steadily progresses in coherence & continuity of scene.

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3. Rupadrishti still emergent & obstructed. 4. Vangmaya more frequent. 5 Cessation of straining in tejas, subjective ananda more undisturbed. Lilamaya upalabdhi stronger. 6. Arogya stronger; utthapana of neck, 50 minutes, with variations of pure utthapana & muscular strain; utthapana of legs, horizontal, reclined, 45 minutes, the last ten with difficulty because of the return of muscular strain. 7 Karmic success resisted & baffled. June 21. 1. Aishwarya again partially effective, mainly through the Prakriti; trikaldrishti good in the broad result, but wanting in certainty, inspiration & ananda; occasionally perfect in circumstance, but with the same defects. 2 Rupadrishti slightly emergent; samadhi without definite progress. 3. Vangmaya still resisted & interrupted; imperfect in vak. 4. Ananda, subjective, depressed by depressed sraddha. 5. Utthapana of left arm, half an hour, ananima still heavy but no longer the painful pressure from above on the muscles of – the shoulder & elbow. Utthapana of neck, (sitting in armchair) 11 2 hour. Some pressure of ananima but mainly at the end. 6. Arogya feeble; restoring itself after a collapse (in the morning) under exceptional circumstances. The same with physical ananda. 7. Some signs of Karmic success. 8. Saundarya Improvement of hue in the leg (below the knee where it was blackish & clumsily glossy). Whiteness of teeth (especially lower row) with some relics of yellowness. This latter siddhi, once almost effected, had for a long time past retrograded & obstinately resisted the aishwarya. June 22 1. Trikaldrishti & Aishwarya recovering force, rupadrishti slightly emergent, swapna coherent. .

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2. Vangmaya reached the pure inevitability & was well associated with perceptive thought. Initial vangmaya of trikaldrishti 3. Ananda almost in abeyance, utthapana likewise, arogya of penultimate chakra recovering force 4. Manifestation of personality by the Master of the Yoga. June 23 Trikaldrishti steadily improving in detail, but troubled by uncertainty & a shifting stress. Aishwarya normally active & then entirely denied. Rupadrishti still emergent, but not victorious. [Physical]4 siddhi almost dormant, but still small signs of a tendency to progress. June 24th Strong perception of imperfections of the siddhi. Complete arrestation of progress. Only the old siddhis continue, often in their inferior parts, eg rupa & lipi, ananda etc Recoil in saundarya. Slow progress in sixth June 27th Strong asiddhi in the morning, of first & second chatusthayas (sukha, sraddha especially). Arrested progress elsewhere. A sudden finality in parts of the siddhi. 1. Subjective ananda; ahaituka alone was prominent before in the permanent constitution of the Ananda, prema, chidghana & shuddha are now firmly established on the ahaituka as a basis, and the whole subjective ananda stands in a saumya permanence with moments of intensity. Touches of the nirananda & tamasic depression seek to arrive, but are ineffective & at once repelled by the jnana. 2. Personality & personal relation of the Master with Anandavani & dasya; perfect guidance of the Yoga. 3. Immediate understanding of lipi & rupa, not yet proof of their unvarying truth.
4 MS Physically

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4. Complete sukham & atmaprasada; ananda of passivity 5. Normal activity of right perceptive thought (jnana, not yet trikaldrishti). Besides these siddhis rupa is slowly developing & arrangement of prakamya vyapti as a basis of pure vijnanamaya trikaldrishti is approaching completion. Meanwhile vijnanadrishti is increasing in its intervention as a guide & arbiter of the mental perceptions in trikaladrishti. Vishaya bhoga is becoming more active & has regained its old relative perfection. June 28th [No entry]

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Script .. June 16th Morning Everything must be known; it is not enough to reject a falsehood, the truth from which it starts & which it veils must be perceived and put in its place & proper relation to other truths of tendency, potentiality or actuality. Satiety is attempting to reassert its old jurisdiction over the pranic system. After a short struggle the attempt will be discomfited. The aishwarya must be used with greater confidence & a more ´ sovereign force, with sraddha, tejas & ishwarabhava. It is now bound always to produce an effect, though not always the entire or the accurate effect intended. There need be no regard, in using aishwarya, for the contradictory suggestions of the knowledge, since immediate failure in actuality may be intended by the Master as a step towards subsequent mastery. The prediction about satiety has already been fulfilled in the particular instance at issue, but there must now be effected a general security in the siddhi. The satiety of struggle & failure which has long possessed the psychic prana must be expelled absolutely. Until it is expelled, struggle & failure will continue. Aishwarya perfect in circumstance is now acting, although limited & besieged by the imperfection. The right movement in the subjective siddhi has now been assured; but in action also there must be the right movement dependent entirely on dasya to the guidance, tapas & supreme pravritti. There must be no questioning or resistance. The free & seated action, ordinarily effective even in detailed circumstance, of the trikaldrishti and aishwarya is now a thing permanent and ineffrangible. It must now become invariably effective & not only free but comprehensive. For this object it is necessary that the telepathy of thought & action should be developed & perfected The siddhi of aishwarya must now effect the rupadrishti & samadhi, and then attack more exclusively the physical siddhi with a part of its action on the karma & kama. Till then the ishita will

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take charge for the most part of the fourth & fifth chatusthayas. There has been no definite progress in the afternoon. The power & light fell into a state of subintense normality. Kamananda is now continuous, except at night, but at a lower level of intensity than yesterday. The effusion of the beard has been resumed after a very long period. Sortilege. And let them be for lights in the firmament of the heaven to give light upon the earth, & it was so. (Satyam & Ananda, Sun & Moon) June 17th Yesterday’s programme is the first adequately fulfilled in all its details, although the saundarya seemed to take a step backward in one important detail. The movement of the siddhi towards ejection of tejasic misplacement (sunless tejas) is being resisted by the asurya janah. It must be rigorously expelled & no trace of it left behind; every ´ movement of the consciousness must be sura & prakashamaya Trikaldrishti of the immediate present & future in life, has now to be boldly ventured upon. There must be no yielding to the attack, no cessation of script or thought or knowledge or trikaldrishti[,] no recognition of absolute anritam, no abandonment of lipi or rupa or samadhi. The suggestion of the arrival of money & relief of the pecuniary insufficiency has been constant, but there has been no corresponding actuality. It must now be definitely asserted. June is the beginning of the more powerful kriti which is impossible without money. In June therefore a movement forward in the equipment is due & inevitable. 1. Success of P. [Parthasarathi] in imparting Yoga freely. Success of S [Saurin] in practical Yogic effects. Drawing over of Bh.

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[Bharati] into a more effective surrender. Success with N [Nolini] & R [Ramaswamy]. 2. Movement forward with J. M. Ber & associates. Greater perfection with M’s [Motilal’s] circle. Reopening of communication with S. & S & other sadhakas. 3. Solution of chakra problem. A violent & successful attack on every part of the siddhi has persisted throughout the morning from eight to eleven and is not yet over. The question is now between the tejas of siddhi & the tejas of asiddhi. There will be no abandonment of the struggle till the habit of attack ceases. Something of the asiddhi has now gone, but the detailed trikaldrishti is still obstructed. June 18th. Henceforward this5 is to be a record of trikaldrishti etc, not of general yoga. 4. Arrival of equipment. (Several minor amounts not yet the great amount, but that is on its way). 5. Loss of friends cancelled & compensated. These are general movements which will be effected by the more effective working of the tapas & ishita, A complete denial of the apprehension suggested, nor are the facts stated correctly. The event suggested will take place in the space of a few days. The other in the space of a week. The rupas have overcome the obstacle, but the obstacle is not destroyed. The destruction will be the main work of today. It is obvious that the perfect freedom of the rupa is not yet intended, but neither is the persistence of an entirely successful obstruction intended. Asraddha is not always a vehicle of true trikaldrishti. Ananda will again possess the body today & utthapana advance; the latter not now, but at night & in the morning. Arogya of the assimilation, not yet of the penultimate centre. No violent disturbance of the arogya need be apprehended, only minor touches; it will move forwards now towards final
5 This record of Script begun on 16 June.

Ed.

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perfection, with a few minor reverses on the way. The last of the rogas will begin definitely to overcome its chief adverse sanskara from today & by the 23d the movement will be definite & unmistakeable, elevating the arogya into a victorious tendency. Utthapana has yet to get rid of the more violent pressure of ananima, to quell it, before it can move forward to the same stage. This is the work that has been set down to be done by the 23d. The apparent denial of the result in one position of the arms is one of those abnormal violences of the enemy which weaken & exhaust their general power. This will be rectified tonight & tomorrow. In the saundarya the struggle is now mainly over the signs of age. The preparatory movement towards their removal is all that can be effected by the 23d. This will be done, but not perfectly June 19th By perfect passivity the deeper trikaldrishti to be perfected Utthapana of the legs this morning, successful, though not at first entirely successful. It must be done for half an hour with strong mahima & laghima, then its advance will be automatic. (15 minutes, but not with ease) Utthapana of the back after the 20th; meanwhile the utthapana – of the neck will be confirmed. The arms tonight. (only for 3 hour) 4 Rupa thrice today. Beginning of regular Yogic teaching in literary form. 1 – 5 will all take place in the period of a month. Three more proofs of karmic success today (very slight)

June 20th The book on Yoga will be continued.

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Utthapana, in spite of resistance, in left arm, legs & neck Rupa will continue to overcome the obstruction

Karmic success will become normal, though chequered still with failures. There will be periods of arrested success, but very brief. Aishwarya will get a greater hold on the Akasha. (Not fulfilled; opposite movement) The tejas of eruption will prove finally abortive. Today is a day of positive advance, especially in the vijnanasiddhi, all parts of which will progress definitely. (Not fulfilled). Ananda will again become active & continuous. Arogya will increase in all its insufficient parts. From today move forward with perfected sraddha & tejas Not fulfilled From today triumph. From today be perfect in subjective ananda. J From today does not mean from this moment; what came was the full asiddhi. There will not be an immediate siddhi of the triumphant aishwarya. The usual means are being employed for the maintenance of the asiddhi. Nor will the siddhi revive immediately. It has not yet revived. But it will revive within the quarter hour. The last of the three commands is already fulfilled, in spite of adverse touches. Perfected, means, first, purified. Thought has progressed in vangmaya & in purification from tejasic insistence; trikaldrishti in naturalness & ease, though not in

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certainty; samadhi in coherence & continuity; vyapti prakamya in fulness & frequency; aishwarya in purity. June 21st Tejas must be of the Mahasaraswati, not the Mahakali order with a clear intelligence even in its speed & fire. The rapidity of the siddhi cannot be of the meteoric speed, but still it must become rapid & unresisted. At present tamas possesses the sraddha & envelops the tejas. Doubt & uncertainty stand, if not victorious, yet largely justified. This state of things must be cleared away today Restoration of effective aishwarya & perfectly circumstanced (slight) trikaldrishti Emergence of rupadrishti, not yet complete Progress of samadhi. Activity of the vijnana. Ananda, arogya, utthapana. slight.

No definite progress In the evening only Feeble, except the last.

There is a change proceeding in the vijnana-siddhi which must be effected by the 23d. Hence the suspension of the ordinary successful action of the powers of knowledge & force, prakasha & tapas. Arogya today, under strong provocation, has suffered from an unusually strong touch of bhauta tejas & a powerful visrishti. The nature of the reactions is on the lines of old habit, but their force & effectiveness have been far inferior to the former insistence & virulence. Nothing untoward will happen in the environment or in Bengal. . Equipment will arrive in large quantities before any fresh necessity for money is felt.
.. June 22d. The fall of the tejas & sraddha contradicts the promise of perfected tejas & sraddha from the 20th; so the difficulties of

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the siddhi & the stains on the subjective ananda contradict the two other promises. The natural conclusion is that they were false predictions & they are so if taken in their literal sense; but what was really intended, was the beginning of their emergence from that data. This explanation also does not satisfy & is regarded by the mind as a sophism & an afterthought. Let it stand recorded, & afterwards the truth can be better judged by experience. . 1. The physical siddhi cannot be perfected at once. 2. The samata & sraddha depend on truth of guidance & truth of knowledge for their absolute finality. The mind cannot be satisfied with [ . . . ] or falsehood. 3. The tejas depends upon sraddha. 4. The vijnana siddhi is not perfect & will take some time to be perfected. 5. All suggestions to the contrary must be distrusted as inapplicable to the present conditions of the Yoga These are the negative directions, and they stand; but positive directions are also necessary. 1. Do not accept error or falsehood, but let them not disturb such faith as is established. They are permitted, not enjoined. Accept all error as a disguise of truth; penetrate the disguise. 2. Accept all failure as a link in the process of success; place the link. 3. Accept the rapidity of the siddhi as a certainty of the future & a growing certainty. Perceive all retardation as a help to the growth of the rapidity; fix the nature of the help. 4. Will pertinaciously whatever you are enjoined to will. 5. Believe in the absolute fulfilment of the adesha. June 23d Truth of guidance is established; truth of knowledge advances. The first rule is now in application; the others are beginning.

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June 24th All else is founded. 5 is not founded. Trust to the knowledge to give you the nature of the disguise, the link & the help. Today 1. Vijnana again active. Very poor activity 2. Preparation for beginning of kriti. Very poor preparation 3. Physical siddhi again reemergent. No real emergence Tomorrow6 1. Beginning of real rapidity. 2 Automatic action & progress of vijnana siddhis 3 Final stage of physical siddhi governed by aishwarya & mixed with tapasya. 4. Pursuance of all forms of karma regularly in their initial movement. This is looking at one moment of resisted siddhi and not before or after, except so far as suits the inertia. It is true the triple promise or command has not been fulfilled. It is true it appears now to be the usual tejasic error of time. The conclusion to be drawn is that the fulfilment was not meant to be unchequered The Vani that guides in the script is largely a tejasic vani the old tejas that seeks to justify errors & to exaggerate the siddhi. There have been clear falsehoods uttered. This record therefore ceases to have a real utility. At the same time it need not be destroyed, nor immediately discontinued. It may have a use for catharsis, but not for guidance.

The record is more and more convicted of tejasic exaggeration which towards the end, especially, becomes so great as to be actual falsity. It must be abandoned entirely

6 The four predictions that follow are cancelled in the manuscript. See the entry of 25 June in the Record of Details & Guidance that follows.

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Record of Details & Guidance. June 25th Today is a turning point. Beginning with a severe crisis of the old type, it prepares the results that were cancelled in a moment of irritation in the record now put by,7 viz. 1. Automatic action and progress of the vijnanasiddhi. 2. The preoccupation of the active tapas & tapasya with the physical siddhi, to the exclusion of the first three chatusthayas. 3. The commencement of all forms of karma regularly pursued and no longer abandoned to long periods of inactivity. 4. The commencement of a more rapid progression. The first stage of this movement will be transitional, still pursued by fragments of the former impulses & gradually eliminative of these relics. 5. Action of perfected tejas & sraddha. 6. " of perfected subjective ananda 7. " of a larger & less variable success. Here also the movement is transitional. .. The first stage will continue till the 30th June. The vijnanast July, as also the tapasic attention to siddhi will occupy till the 31 the physical siddhi Old lipis to be fulfilled 1. Enthusiastic tejas & sraddha. 2. The daughters of delight (Ananda, sharira). 3 Sahityasiddhi. Sahitya 1. Essays in Yoga. 2. Upanishads

3. Ilion.

The least physical straining of the mental will must be avoided & all shadow of mere desire. Only the body will be for some time
7 The preceding record of Script ending with the entry of 24 June.

Ed.

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indulged in some of its cravings born of thirst, weariness etc. There is no need of the straining in the mind to assist the siddhi. The consciously directed action of the siddhi is now confined to the fourth & fifth chatusthayas & must therefore be arranged in the mind. 1. Sharira ananda is established but irregular. It must be regularised. 2. Indriya ananda must be given a flawless completeness. 3. Hunger & thirst must again be banished from the system. 4. The tapasya of heat & cold must be carried to its conclusion. 5 Ananda of pain must be carried yet farther forward. 6. Arogya must be enforced perfectly where there are fragments of opposition, more irresistibly where there is a block of resistance. 7. Utthapana has to be resumed & completed in the arms, strengthened in the legs & neck, brought into the loins. 8. The full force of the Shakti must be directed towards the saundarya, where the force of the opposition is still solid & unbroken, though no longer untouched. 9. Weariness of brain & body must be resisted, also of prana (satiety) In Sahitya perfection & continuity have to be enforced; In Daiva resistance to be broken entirely; In Kriti, control of events, actions & things completely established. In Kama, the subjective conditions & objective results created. Result. Defects often prominent, but principle of advance strengthened. June 26th There must be no mental reflection either in thought or sahitya, but only effective & spontaneous vision & creation. Even the criticism must be unreflective & inspired. Reflection is a seeking of the

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unpossessed; possession must be the mould of the consciousness, to comprehend & not to acquire. In place of reflection there must be for a time brooding chit-tapas, as free as possible from limited concentration & tending rather to wider & wider extension. Limited tapas fixes on one circumstance & ignores the rest; it is therefore a parent of much error. Mental tejas is impatient of the wideness of the mahat; it seeks to fasten on the alpam, the individual & possess it, & finds the process of possessing the individual through the universal too slow for its desire & too burdensome to its strength June 27th Yesterday, the trikaldrishti became more comprehensively effective & minutely correct, but is still not sure of its grasp. Today the aishwarya is once more insistent on general result, result in mass & result in detail of circumstance. The possession of the Akasha is still in the hands of the Asiddhi; & siddhi is only a growing circumstance, or a troubled occupation maintained in a hostile country; not as in the first two chatusthayas an established occupation even when attacked & disturbed in its details A reaction breaking down the first chatusthaya has suspended progress for half the morning. This frequent return of duhkha & unease is imposed on the system from without, for purposes connected with the world, not with the individual. It belongs to the swabhava of things, not to the individual karma. It cannot immediately cease, assurances to the contrary notwithstanding. Yet till it ceases there can be no perfected ananda The finality of the first chatusthaya must be insisted on. This is the only way to [.............]8 These two opposing statements are both correct. The finality will have yet a little time to establish in its perfection.

8 MS damaged, three or four words lost; “only way to” doubtful.

Ed.

4 – 30 June 1913
June 27th Results of 27th in the other record.9

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June 28th. [Saturday] So far (about 5 pm) apparently negative results with small advance. Yet Saturday was fixed for a great advance in trikaldrishti. It is apparent that a general activity of trikaldrishti has been attempted with the intention of finality, but tamasic asiddhi & confusion with vague straining of mental tejas has obscured the prakasha. Shanti & sukham & atmaprasad have been preserved in spite of touches of vague physical uneasiness trying to develop into their opposites. Hasya is for the most part absent. Aishwarya is active, forceful & persistent, but without self-confidence or enthusiasm & only with difficulty effective. Form in rupa is obstinately obstructed, & in lipi. Physical siddhi is still kept in comparative abeyance. Three things seem to have been accomplished, in outline, not perfection. 1. Activity of trikaldrishti (perceptive thought) in interpreting its materials. 2 Superior activity of revelatory vijnana trikaldrishti watching & judging the mental impressions 3 Normal activity of the vijnanamaya perceptive thought in jnana. In addition there was some lifting of the physical weakness & depression that for some time has possessed the system. June 29th. The day begins with a denial of the trikaldrishti & a suspension of the activity of the second chatusthaya. The first remains constant & resists all attacks. The obstinacy of the Will is assured, not its energy. Faith in the Adesha is still intermittent; the mind remains unconvinced, though admitting the possibility, it can give only a provisional faith to its actuality, dependent on the siddhi being rapidly fulfilled in the third, fourth & fifth chatusthayas.
9 See pages 258 – 59.

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1. Lipi active, it is suggested, with finality. 2 Rupa more clearly emergent 3 Proofs of strengthened aishwarya applied to kriti. Apollonian shakti, but working slowly towards its results 4 Stronger manifestation of the Lilamaya in the Saguna Brahman The first chatusthaya firmly holds, allowing only of momentary physical touches in the prana (advertising manas through psychical prana) 5. Stronger perceptions of pranamaya world June 30th Text of lipi & interpretation of lipi are finally accomplished, though capable of greater swiftness & extension, & the latter still encumbered with initial gropings; but the lipi is not invariably legible or vivid Expected results. 1. Lipi to grow in swiftness, extension & legibility 2. Rupa to emerge more decidedly. 3. Finality of correct arrangement in trikaldrishti 4. Increased force of aishwarya. 5. Revived progress of samadhi. 6 Finality of second chatusthaya 7 Purification of physical prana from remnants of mental ashanti. The finality of second chatusthaya cannot yet include entire sraddha in rapidity of siddhi or extent of adeshasiddhi; but the fundamental sraddha will be final. Actual results 1. Fulfilled. The legibility is not immediate nor invariable, but it is enforcing itself on the akasha 2. Fulfilled, but the decisiveness is not yet final 3. Fulfilled, but the old habit of confused perception tends to persist in a feeble & disorganised movement.

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4. Fulfilled, but not yet final 5. Fulfilled in greater coherency. 6. Fulfilled. Tejas & sraddha undisturbed, though not yet perfected. 7. Proceeding, the touches are becoming more & more physical & less & less able to create even physical discomfort.

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.. July 1st The record of June is written elsewhere.1 The results up to date of the movement in May and in June are, 1. Finality of the first chatusthaya in all subjective experience. The body is still subject to touches of asamata, to physical disturbance and discomfort and to bodily depression but these remnants of asiddhi are in process of elimination. Subjectively, all that remains are occasional touches on the physical prana which more & more are rendered in terms of physical pressure, not mental, & even this pressure is being steadily converted into a physical ananda which replaces the old discomfort and nirananda, mental & bodily, of grief, vexation, revolt, defeat, failure etc. 2. Finality, so far as can be seen, of dasya, tejas & activity, although this is entirely manifest, only today. Here again the obstacle is the persistence of physical weakness & depression. The fourfold dharma of virya is at work, subject to ineffective physical touches of their opposites, but not yet energetically active. With the same qualification the fourfold state of shakti is well established, but still uncertain in the bodily force. Chandibhava is limited as yet by the saumya character of the tejas which is full of dhairya and hatha, but not yet fierce & ardent except at intervals. Vali is there always, but Narasinha intermittently. This, however, is passing ˆ away & the Narasinha tejas taking the lead. The conversion from saumya to chanda tejas seems definitive today; for the disturbing & depressing force, viz, failure of result, is now practically ineffective. Sraddha in God & self-force is complete, but the knowledge of time & extent in result being still embryonic sraddha in rapidity & in adesh-siddhi is still very moderate.
1 With this entry, Sri Aurobindo returned to the notebook he had set aside on 21 May 1913. Ed.

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3. The vijnana chatusthaya is in complete, but not perfect, fertile or well-arranged activity. 4. The physical siddhi is still in the stage of formation. 5. The fifth chatusthaya is strong in Krishnakali, but only ´ embryonic in karmakama. 6. The Brahmachatusthaya is complete in extent, imperfect in detail; but the Saguna Brahman is still the basis; the Lilamaya only as yet strongly emergent from the Saguna. 7. The seventh chatusthaya is complete subjectively, though imperfect, especially in siddhi; but objectively it is still insecure. During the day karmasiddhi of the sahitya (prose) strongly outlined itself, although the movement of the vak is not yet entirely sure of its detail. Work resumed. Natural and Supernatural Man; Aryan Origins; etc. The action of the vijnana was not strong & definite, though at no time suspended or inefficient; the remnant of asiddhi was strongly in evidence. Relapse took place in the processes of assimilation, although the roga of tejasic looseness is becoming more and more exclusively physical & imposed from outside on the system. The physical siddhi as a whole was mostly in abeyance, except in dehashakti which, for the most part, resisted the ordinary effects of these relapses. An attempt was made to revive the perishing rogas, but it succeeded only in manifesting scattered touches.
.. July 2d. A sharp touch of yesterday’s roga on awaking; free visrishti of bad assimilation. The chanda tejas, not suspended, is somewhat quiescent. In the morning quiescence of siddhi. In the afternoon trikaldrishti recovered its force and a normal accuracy of vyapti prakamya with the inspired vichara and vidhana (arrangement and right assignment of perceptions) accompanied by a slow movement of the deciding vijnana (revelative intuition viveka). At the same time the shadow of uncertainty lingers and errors of placing and stress still continue. The thought (perceptive) is in a similar state of activity. Aishwarya still acts against a resistance sometimes

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successful, sometimes partially successful[,] sometimes ineffective. Occasionally the resistance is non-existent or so slight as to be only just perceptible. Communicative involuntary vyapti & swift fulfilment of lipsa-thought in small details are not infrequent. Kamananda inactive yesterday has revived, but is still very occasional. The Chanda tejas recovers force progressively. (5.30 pm). For the last two or three days the siddhi of self-preservation & whiteness in the teeth has been swiftly recovering its force. For some months past the asiddhi had returned and the yellow film returned and deepened; now the lower teeth are again white with only a faint suggestion of the yellow shade. In the upper teeth the film is there in blotches, not covering the whole surface, but is rapidly dissolving. N.B. It is now more than four years since any artificial means of preservation or cleansing (brush, powder etc) were last used. In other respects, there are some faint signs of advance in saundarya, but none of these are decisive.
.. July 3d Jnana and Trikaldrishti continue to grow in power and range, but are overshadowed by uncertainty. Revelatory knowledge is acting from above on the mind and the prakasha is not luminous. Aishwarya in the afternoon showed a considerable increase of force at the height of its action; but it easily falls back into a comparative quiescence. Kamananda more active & recovering its normal movement. Poetry (Ilion) was resumed; the power, though still sluggish and a little uncertain, seems freer from its baser & more inefficient elements.

July 4th. The final purification of the system from the physical touches of Ashanti continues. In the morning there was only a rich and abundant rupadrishti, very bright in colours and numerous in forms and groups, mostly crude, in the prana akasha; this was under stimulus. In the afternoon the depression of the tejas parted and the Krishna Kali emerged with the Rudra personality of Krishna; the kamananda more continuous & persistent while walking. There is a throwback in the saundarya. The continuity and intensity of sharira

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ananda are predicted. Lipi “17” (Anandam Brahma) already fulfilled in the strong emergence of Ananda & the Anandamaya in the environing Brahman. The necessity of aishwarya-tapas for helping the sharirananda is now removed; it remains for the other three members of the physical siddhi, but is to be lessened shortly and then renounced for the arogya. In the second half of the day there was continuity & intensity of the sharirananda and diminution of the jalavisrishti (about 8 am and 12 midnight). July 5th In the morning inscription of a programme for the day. Its seven heads & their results coincided with an unusual accuracy. (1) Lipi; express, free, perfecting its own arrangement and spontaneity. The spontaneity & arrangement are still in course of perfection, not yet perfect; the lipi is express & free only when it conquers the resistance, but this is now frequent. Otherwise it is pale in material and confused in sequence. (2) Rupa emerging, shaping, sometimes clear & perfect, recurrent, not spontaneous. (3) Trikaldrishti, overcoming mental confusion and misplacement. (4) Aishwarya developing control. ´ i (5) Ananda (shar´ra) regularising itself and preparing continuous action (6) Arogya emerging in spite of obstinate opposition. (7) Krishnakali possessing the whole range of the consciousness None of these results are complete. In the trikaldrishti the movement is towards the exclusion of false stress & ascription of actuality in event by the mind and the accurate communication of event from vijnana to the mind. In Aishwarya the faculty of dictating several successive movements is accomplished and this is done instantaneously without resistance & in the majority of cases the force is successful; but in many it has to be used with great insistence & coercive pressure to bring about a single result, and short

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periods of almost entire asiddhi occur, in which the force does not touch or hardly touches or touches ineffectively its various objects. The arogya that emerges is chiefly the assimilative power which in spite of denial of visrishti for four days[,] the jala visrishti being allowed only twice daily (yesterday 8-10 am & 8-20 pm), succeeds in throwing off all tendencies to assimilative disturbance except a fluctuating degree of flatulence which tends towards disappearance. The minor rogas (cold etc) which are being expelled still appear momentarily or in isolated touches as external intrusions appearing with or without provocation. Exposure to cold is still effective in assisting this kind of uneasiness. The Kali consciousness aware of Krishna as the Iswara attached itself to all the acts & experiences; but the Krishna personality was held back & the anna given over to other influences. This last movement was the result of the attempt to execute with force of tejas a second programme, the attempt going through the usual stages. A violent attack of asiddhi, bringing confusion & sunlessness to all the vijnana siddhis & general nirananda of impatience & asraddha, occupied the outer parts of the system. The first chatusthaya remained constant in the system proper, but the physical parts of mind responded to strong though unstable & unpoignant touches of doubt, depression of faith, impatience of asatya &, to a less degree, of asiddhi. In the system proper positive hasyam was alone affected, but atmaprasada remained intact. The programme non-effectualised contained three considerable items 1. Second chatusthaya complete in faith and force, (the two elements still most imperfect) and the third complete in knowledge. 2. Ananda complete in continuity. 3. Arogya triumphant over obstacles. Sleep, for the last two days, has diminished its hold; on the th, from 12 to 5.40 with two half hours of continuous nidravishta 4 samadhi, the 5th from 12 to 4 (about), with half an hour & an hour of broken nidravishta samadhi. Dasya is growing more & more concrete in its hold on the system & the movements of the body no longer depend even partially on the will, but are often enforced contrary to the immediate will of the body or the will in revolt of the

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Jiva; the latter circumstance is rare & came yesterday after a long interval of passive submission as a result of the sudden revival of asraddha & weariness of physical tapasya. The element of tapasya is now much reduced, but still persists in the physical siddhi. For the most part all action is now a passivity supporting more or less effective tapas, not tapasya. In Samadhi coherent sentences of lipi are now common, but in the mass the lipi is incoherent. Isolated figures or momentary groups still prevail. Antardrishta jagrat is confined to the most elementary crude forms and even these come with difficulty and rarely; antardrishta speedily passes into sushupta or swapna samadhi. July 6th. The morning has been a continuation of yesterday’s confused movement and obstruction, but with a fading stress of asiddhi. In the afternoon an almost perfect trikaldrishti has manifested, some twenty minute movements of the same object (a spider) being accurately predicted. The old defects, overstress, intention or aishwarya mistaken for event, still continue, but have less force and are much more infrequent. Chinmayaishwarya also increases rapidly in effectiveness. As the result of the day’s programme an extensive & minute trikaldrishti defective only in a slight uncertainty, occasional misplacements and errors of detail and a tendency to fatigue, when the tamasic or sunless movement tries to resume its hold, is definitely achieved. Telepathy (prakamya vyapti of thought) is now beginning to advance towards self-regularisation & a freer movement & range. The difficulty is only in recognising the thought when it is seen; for it is usually taken as an idea in one’s own mind and not recognised as the thought of another, owing to our egoistic appropriation of whatever comes to us in our subjective experience. This difficulty once surmounted, aprakasha alone will remain to be overcome, itself due to egoistic limitation of our subjective experience & attention to so much as interests or can be made useful to our own activity; an infinite openness & the ear of the mind alert for all shabda is required in order that these siddhis may be perfected.

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Aishwarya increases considerably & rapidly in force & effectiveness, no longer in the old field of exercise mainly (movements of birds, beasts, insects, people around) but in the wider range of life. Certain remarkable instances occurred during the course of the day, eg the easy surmounting of the housing problem and the change in the temper of the intermediary. In the outside world events in the Balkans show a considerable increase in the particular effectiveness, but this is not entirely recent as it dates from the closing period of the war. Therapeutic power is on the increase, eg. Bharati’s hysteric patient not cured by him in spite of strong effort & personal contact and suggestion, cured after a distant & moderate application of Will by myself in two days; Lebian p` re e given up as hopeless by the doctor, rid in less than two days of his worst symptoms (difficulty of breathing at once, difficulty of urination in a day), young Dutambey, regarded as a complicated case, cured of all but a slight residuary symptom after one brief relapse brought on by his own imprudence etc. The most desperate cases still offer a stronger resistance. The control of the will over my own bodily states has also increased. Sleep 11.45 to 5.50. Faith & tejas are growing in the second chatusthaya. July 7th The transference of the siddhi from the mental to the ideal plane is indicated in the lipi. For this transference to be entirely effective, three preliminary conditions are required. (1) The perception of the truth underlying & contained in every subjective experience, thought, thought-suggestion, speculation etc, since all thought proceeds from the vijnana which is satyam & not asatyam. (2) The acceptance of every act of will, effort, impulsion, effectuating movement as a step in some process of God’s effective tapas, the perception of the final object of the process & of the immediate object effected, and the rejection of the idea of failure, sterility & inutility as attached to anything that happens in God’s world; since all action, event & impulse proceed from the vijnana which is entirely ritam & failure & inutility would be anritam.

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(3) The acceptance of every feeling & sensation as part of one divine thousand-faceted ananda without distinction of satisfaction or disappointment, right pleasure & perverse pleasure, comfort or discomfort, since all emotions & sensations proceed from the vijnana which is brihat & bhuma & duality belongs to the alpam & the bheda. These conditions have been partially effected, but the lacunae & defects in their siddhi must be got rid of and corrected, finally, for the upward movement. A second programme was given and partially effected (1) Enthusiastic faith and tejas commenced. There was the first commencement only followed by the interposition of strong obstacles to the growth of either; in the result a calm and firm faith and a strong & steady tejas easily expulsive of shadows of doubt and despondency was established. The continued uncertainty of result and confirmation due to the surviving imperfections of knowledge & force alone prevent the rudra tejas & the avegamaya sraddha from taking possession of the system. They occur in it from time to time, sometimes baffled, but no longer rebuked. (2) Ananda overcomes the obstacle to continuity and then to intense continuity. Ananda (sharira) was active throughout the day, continuous in spite of asmarana due to distraction of attention or absorption in thought or act, mildly intense sometimes, but towards the end of the day uncertain, interrupted and, finally, during the night, quiescent (3) The lacunae of knowledge begin to be filled up, the basis being already formed. The improvement was chiefly in the more ordinary and spontaneous action of telepathy of idea, right perception of unseen fact, memory, sahityasmriti, acceptance of distant trikaldrishtis, etc. Scenes & incidents forgotten for decades begin to recur to the memory, isolated, not usually complete, but in the details restored quite vivid and precise. (4) The arogya gets the better of its remaining difficulties. There was constant proof of the power of the arogya, when

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touched or attacked, to resist the attack and right itself swiftly after even strong touches. But the movement is as yet only in its initial stage of decisiveness, not yet wholly decisive. (5) The lipi in its tertiary stage begins to take possession of the akasha. The tertiary stage has as its features, fixity, immediate legibility, spontaneity of long lipis, variety & lipikaushalya in forms, colours etc. The movement is still embryonic. A beginning in the predominance of aishwarya was subsequently predicted and took the shape of prayogas initially successful, then successfully baffled by opposing forces of habitual resistance, then fulfilled by unexpected circumstances suddenly intervening & showing the direct hand of the Ishwara. Samadhi was once more active, but has not recovered normal coherency or long continuity of action. Sleep resumed its force, bringing one hour of nidravishta samadhi in the afternoon and more than seven hours sleep at night. Saundarya generally is forcefully obstructed & makes no progress; but in one detail there has been unexpected and rapid progress, a rounding off of the sharp angles of those fingers which were formerly square. This was noticed two or three days ago, but farther progress was sensible even in the course of a single day. In only two or three of the fingers are there still traces of the old sharp angles. This isolated rapidity is a strong contrast to the occasional slow & slight progress covering many months & the usual failure of all success in other attempts of the psychic body to alter by mental force the physical sheath into its own image.
.. July 8th Programme. (1) Aishwarya begins to reign. For a time the power and the knowledge both seemed to have retrograded & the first to be almost annulled; in the evening aishwarya reemerged with an increased force and effectiveness, fulfilling with an unprecedented frequency & persistence. (2) Ananda overcomes the obstacle. Intense ananda continuous for long periods has commenced today to be the rule of the body, but it is varied by long periods

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of subdued ananda and occasional lapses into quiescence. In the night quiescence is still the rule, but is varied by strong touches of activity. (3) Lacunae of knowledge fill more completely. Only a slight movement took place in this direction. (4) Lipi takes stronger possession. Formerly the ordinary rule of the lipi was the single word with occasional brief phrases & rare extensions, the rule is now the word or the brief phrase with a tendency to complete sentences. But the legibility, vividness & spontaneity are still combated and restricted by the obstinate resistance of the material akasha. (5) Arogya yet stronger. It resisted with general success, but not entire immunity, the conditions which have in the past usually or invariably provoked a retrograde movement. (6) Obstacles to enthusiasm of faith & tejas remove[d]. The chief obstacle removed was dependence on favourable result & success; but the tendency to temporary depression of force from subjective causes is not yet altogether eliminated. (7) Samadhi & rupa active. Rupa (crude) was only briefly active in a few images, but these evinced a perfection and stability in various circumstances (image on background, crude image, group, developed image) not yet so decisively combined. Samadhi recovered coherency & is developing application to life. (eg Alpt carrying a cane chair through a veranda; Bh. [Bharati] offering to Rg & another some food, three glasses on a table & pieces of cocoanut (?)). (8) Utthapana. Utthapana of the arm in the horizontal position was enforced for an hour and a half; during the later part of this period an abnormal stiffness was produced and an artificial pressure from above strove to depress the arm; nevertheless after three minutes rest, it could again be continued, but in recumbent posture, for another half hour. A slight stiffness in the shoulder is the only after result. Typical utthapana of leg & neck were effected for half an hour, in order to get rid of the habit of adhogati which had again reasserted itself. The physical depression still continues.

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(9) Saundarya. No definite forward movement as yet distinguishable. In the teeth etc the movement is retrograde. The articulate thought, long silent, manifested for a minute or two, but with an absolute perfection of style & substance, inevitable, with the full illumination & inspiration of phrase, even in the effective & adequate forms of the inevitability. This is a striking instance of involved siddhi, done without process or sadhan, behind ´ ´ the veil, illustrating the double action of Night & Dawn, naktoshasa ´ a ekam shishum [dhapayete].2 There are also other instances, ´ ´ swasar but these are slighter and less definite. Owing to the rush of the old inferior movements which used to rise whenever the avegamaya sraddha & tapas manifested, the trikaldrishti was clouded & disturbed, & the old tejasic misinterpretations abounded. But there was no disturbance, revolt or nirananda in the system & only the shadow of the old tamasic reaction. July 9th. The programme for the next three days is yesterday’s with additions. The utthapana and saundarya especially must move forward. Trikaldrishti has already reasserted itself, but is imperfect in circumstance; this imperfection will now disappear. Aishwarya is inconstant in its action & often effective only against resistance; the action must be regular & the effectiveness spontaneous. Lipi must get a complete hold on the akash and the difficulty of the stability in rupa, especially in lifelike rupa must at last disappear. Ananda delivered from interruption and arogya triumphant over ´ ´ attack must reach a more solid state of security (vajasatih); utthapana recover itself and saundarya, now constantly obstructed and thrown back, share in the general victorious movement. The 9th has been a day of failure & recoil. The attempt to establish the avegamaya tejas & sraddha without reaction has broken down; the avega became manomaya and resulted in confusion of knowledge, misplacement of tejas & final return of asamata,
2 Blank left in the manuscript by Sri Aurobindo; cf. the sortilege of 7 December 1912 and other Vedic verses. Ed.

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ashanti, duhkha in strong & then violent touches (10th) which, at first violently expelled, again & successfully invaded the system, supported by the revolt of the Jiva against the asatya. The saundarya has broken down or gone back in the parts not irrevocably fixed & the violent return of asaundarya is successful everywhere. Aishwarya is not entirely ineffective, but subject to frequent failure & almost universal resistance. The touches of roga returned where they were on the point of evanescence and there has been some diminution in the force of continuity of the kamananda. The promises of finality held out to the mind in the first & second chatusthayas, as well as in some details of the third & fourth, have proved, as always, to be tejasic and deceptive. On the other side, there has been enforced a more general perception of the unity of all movements of the Prakriti and of the unity of the mover of the Prakriti & their unity also with the same Purusha & Prakriti in this adhara. The Jiva also is made to recognise its unity with the Prakriti, but not yet with the Purusha, except in occasional glimpses. The rounding of the fingers still progresses; the only definite trace of the sharp angles is in one corner of the third finger of the left hand where it is represented by a horn of dried & callous skin empty of flesh; otherwise they appear only in the excessive fullness of the curves or in slight unevennesses representing the lost angle (especially on one side of the right thumb). This fullness appears in all except the first fingers which were always pointed & the lefthand little finger which is now of the full pointed variety to which the righthand little finger has also progressed more than others. No other decisive improvement is noticeable in the saundarya, although there is a similar tendency in the feet. Samadhi is more vigorous & dream recovering continuous coherence, but the movement of samadhi towards long continuity of single incident is not yet effective. Lipi is pressing slowly upon the akasha for removal of its habitual defects.
.. July 10th A stronger attack of asiddhi not removed till the evening; & then not entirely. The only siddhi which advanced during the

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day was the lipi. The successful movement from manas to mahat predicted in the script as the result of the attack.3
.. July 11th In accordance with the prediction the movement of the vijnana from action in the slight, petty & detailed to action in the satyam, ritam, brihat was commenced. At first the knowledge was merely brihat in manas, hundreds of perceptions coming without order or right direction; then the satyam in this infinity came to be revealed not the ritam; every perception was found to be true, but not always true at the time & in the place & order of circumstance indicated by the mind. Subsequently the ritam commenced, the trikaldrishti occurring with perfect accuracy even in the mental & sunless perceptions, but before it could be completed, other preoccupations commenced which filled the rest of the day (kriti). The movement of dasya, tejas, aishwarya, samadhi to mahattwa were similarly interrupted. Kamananda, only occasional the day before,

[This entry was left incomplete. Three blank pages follow.]

3 The last sentence of this entry appears to have been added on the eleventh.

Ed.

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September 5. [written in pencil] The rest of yesterday evening passed in a return to a former mental condition, with a background of udasina ananda held against touches of disquiet, an imperfect & clouded knowledge, an ineffective or only partially and slowly effective will, a poor & struggling lipi & rupa, an unprogressive & infrequent samadhi. The dasyabuddhi of the body, strong in the afternoon, was covered at night. September 5. [written in ink] In the evening and night the remnants of the day’s struggle and retrogression prevented progress. The mental suggestions still continued to be shot in from a distance and especially suggestions of unfaith, weariness and nirananda. All the powers of the vijnana were clouded and partially inoperative, the strong physical dasyabuddhi of the afternoon partially covered, kamananda declining and less frequent. The system reverted to the udasina ahaituka ananda of former times continually assailed by touches of strong & often angry disquiet. This is the first determined relapse into old conditions after many months of essential freedom from any true disturbance of the samata-shanti-sukham. This morning opens with the same conditions. It appears that for the first time in these few months a lower strain of the physical mind in the external swabhava yet surcharged with the anritam & avidya has been upheaved and its devatas let loose on the adhara. The trikaldrishti labours for correctness of minute circumstance & unvarying correctness of actual result, but does not as yet go beyond amplitude of prakamya vyapti with frequency of the actual result and occasional correctness of minute circumstance. There is still the predominance of the perception of working mental forces in which the result intended & perceived is sometimes carried

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out, sometimes crossed by a successful counter-force, and often a result not intended, a force never meant to prevail, is foisted on the mind as the prearranged actuality. The latter result is especially frequent because the physical stratum upheaved is one inhabited by blind mechanical movements of the involved & unexpressed mind in matter which correspond in Nature to the subconscious physical stirrings in us of which our conscious mind takes no least cognizance in its normal & organised workings. Disregarded & unrecognised they pass without visible effect, although they must have some determining force & contribute to some result however slight of whose preparation we are unaware. There has been no distinct advance in the daytime. The physical ananda persists when it is remembered or in the stillnesses of the body, but tends, as formerly, to retire in motion or when forgotten by the mental attention. Its intensity is rare and not extreme. Trikaladrishti is still haunted & baffled by blind and purposeless false suggestions proceeding & entering from some external point in a far distance; power is uncertain in its effect and always hampered. Lipi & rupa do not take hold of the akasha. Health is successfully resisted. Utthapana though growing is assailed by vague adhogati and an acute uneasiness of [ ]1 negative electricity which brings about or is attended by pains of contraction. The laghima alone is strong & keeps the limb in the air without any mental will or muscular effort. Saundarya makes no apparent advance. There are constant tejasic suggestions of immediate progress, but the Jiva refuses to lend credit to them. The dasya, however, instead of being hampered seems to grow by this struggle; the merely Prakritic forces diminish in their hold on the system. Ashanti has attempted to be acute at times, but has not succeeded in fastening on the system. In the evening lipi & rupa showed some signs of strengthening and the other siddhis attempted to liberate themselves, but nothing very definite has yet been accomplished. Some literary work was well accomplished. Dasya always increases.
1 MS of

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Sept 6. Instances of sukshma touch & smell increased yesterday and also of physical ananda; the touch of a fly on the palm of the hand creating a thrill of combined vishaya, tivra, vaidyuta & raudra which continued for more than a minute though not with entire continuity. Today the kamananda is more continuous, but not intense. Assimilation has strongly retrograded. Power manifests, but can be sustained only by the exertion of great force which tires the physical fibres and is always strongly resisted. Trikaldrishti is still baffled by the mental suggestions; it occurs frequently, but is in the highest degree uncertain and inconstant. The suggestion has been made in the vani that purports to proceed from the master of the yoga for the consciousness is crowded with many voices that confuse the mind to proceed on the basis of positive affirmation and discovery of the precise truth & error in each suggestion and of positive faith in the march of the siddhi regardless of temporary failure & anritam. At first the trikaldrishti reemerged, only without the exactitude of detail, the actual event anticipated with omission of an intervening event or with denial of the coming event after it had been perceived instead of modification by the addition of the omitted circumstance or stress on intention as event; but for a time every perception was eventually justified by some result and later after a period of confusion, the old realisation, by which perception was shown to be the reflection in mind of a truth of tendency, intention or event & the nature of the truth shown & proved by some actual material movement, returned as the type of the siddhi. Beyond this point the siddhi of knowledge seems to be unable to advance except for brief occasional periods of a few minutes when absolute accuracy of event is temporarily effected. Willpower after proving eventually successful in all or almost all cases for a time is once more uncertain & chequered. There is the old tendency to a chaotic advance of mixed success & failure, imperfect & overstressed truth, unsatisfying siddhi. As it progresses correctness of knowledge & effectiveness of will tend to predominate over their opposites. It is not yet certain that this progress will become a fixed and uninterrupted tendency or produce results which will not be broken & need to be reconstituted. The

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Atris & Vrikas are still strong in the sadhana, even stronger than the Vritras & no siddhi is safe from them although all tend to recover themselves once the evil period is passed. The siddhi reconstituted itself more strongly during the evening and night. Subjective ananda, including in itself defeat, imperfection & suffering, which has been baffled always when it attempted these inclusions, was more finally prepared. Rupadrishti became strong in the waking Chidakash & Chittakash. Knowledge & power resumed more successfully their process of selftransference into the vijnana. Sept 7. The morning began with a chequered movement. Afterwards, there came the lipi “First God & liberty, then telepathy.” The mind turned towards the perception of the Jnanam Anandam Brahma which has been increasing in force & persistence & perceived very powerfully the delight of Brahman in Avidya, limitation & suffering & the last knot of attachment to liberation was removed from the buddhi & the temperament. This liberation from mumukshutwa is the final step in mukti. It exists now in the buddhi & the soul, it has to be stamped firmly on the rest of the antahkaran. Afterwards, a very minute & brihat telepathy commenced the realisation in practical mentality of the Sarvam Anantam Jnanam Brahma. All the perceptions do not yet come at the right time, some revealing themselves after the thing perceived has passed out of the mind of the object. Nevertheless the movements of men & animals are now perfectly understood, their hesitations & rejected or modified ideas & impulses as well as those which eventuate in action. It is evident, now, out of what a complex mental tangle the single clear & decisive act proceeds. In the animals it is sometimes an obscure & sudden suggestion which contradicts all the previous thinking & tendency & often half consciously forces the action. But often also in them an impulse abandoned and forgotten by the mind remains in & dominates the subconscious pranic energy and dominates a subsequent action. The same is true but in a less degree of man. In the insects the mind counts for much less than this pranic energy. Subsequently the basis of the telepathic trikaldrishti

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was shown to reside in the perception of the movements of this ´ pranic energy, Matariswan, which governs action, apo Matariswa dadhati. An ant was climbing up the wall in an upward stream of ants; there was no sign of its reversing its progress; but the trikaldrishti saw that the ant would turn & go down, not upwards. At first it made a movement of uncertainty, then proceeded upward, then suddenly left the stream and went steadily & swiftly downwards. Afterwards the source of the trikaldrishti was seen, a coming movement of pranic energy, prepared in the sat-Brahman, latent both to the waking consciousness of the ant & my own, but caught by the vijnanamaya drishti. In another instance the same movement of energy was perceived in another ant and followed by an indicative movement, but it was also perceived that this was not the eventual impulse, & as a matter of fact a strong contrary tension intervened & carried the insect upward. In all these cases, the perception of the impulse by prakamya vyapti is not enough; the vijnana distinguishing the nature & fate of the tapas is required to constitute trikaldrishti. All error now consists in the absence of this distinguishing perception or in the false mental stress which tends to replace its unerring accuracy. Sept 13 During the last week a considerable quantity of ground has been covered. Ordinarily the condition of the system is a state of positive samata, sama ananda in all that occurs or is experienced, but there is still a tendency to asamata in the face of persistent bad result in Yoga accompanied by untruth in what seem to be the centres of knowledge. Usually the tendency only touches the system from outside and is repelled by the samata, but sometimes it actualises into a more or less prolonged state of unfaith, despondency and disquiet. The second chatusthaya has progressed greatly. Secondary dasya has given place to the first stage of tertiary; tejas & tapas have now become habitually active when the prakasha is clouded by the partial nirananda & unfaith; the bhava of Mahakali on the Maheshwari pratistha has occupied permanently the Mahasaraswati continent without this time ploughing up the pratistha & continent by the tendency to drag

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them also over to the rudrabhava. Faith is now almost complete & grows in intensity; but it is still troubled by too much subservience to the immediate actualities & cannot always look beyond to the future actuality. Nevertheless the habit of perceiving the truth in every perception, the force of fulfilment in every action or baulking of action & the ananda in every sensation of heart & mind is growing even upon the intellect. The chief movement has been the development of the ideality, its increasing hold on the rebellious & self-acting intellectuality in the outer swabhava and the transfer of the mental activity to the ideal plane. Telepathy has increased to a considerable extent and embraces now the thoughts also, but is not always evenly active; in the use of the trikaldrishti it has become something of a stumbling block, as the rapid perception of the movements of impelling force, intention & impulse impresses the still active intellectual devatas with a false idea of actual result and tend[s] to shut out the event from the perception. Nevertheless the vijnanamay determination of the actual event even in detail begins to be more frequently reflected in the intellectual parts and has some force but, usually, little or no jyotirmaya prakasha. Power varies, but has grown in insistence, success & grip on the akasha. Vani & script are still excessive in statement, but the inert element tends to pass out of them. Lipi is now well-established in activity; but is more usually perfect in chitra & sthapatya than in akasha where the old faults of paleness, insufficient legibility & fragmentary manifestation are still powerful. Incoherence has not yet been removed, but the power to interpret lipi, coherent or incoherent, has grown immensely & is only faulty, as a rule, when the vijnana is clouded by the aprakasha & the intellect once more active. Rupa grows more fertile & is once more rich & perfect or almost perfect in chitra & sthapatya, (one defect is excess of human figures & defect of animal forms & objects), but in akasha it cannot yet compass the union of vivid clearness & stability. The obstruction here is still strong. Samadhi has increased in habitual coherence & continuity; even the lipi in sushupta swapna now tends to be coherent. The physical siddhi is always resisted & put back in utthapana & saundarya; in ananda & arogya it is progressive with occasional

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retrocessions. Habituality of kamananda and frequency of the other physical anandas has considerably increased; also to a certain extent their intensity. A serious effort is being made to get rid of the obstinate fragments of eruption, headache, cold & stomach complaint which still recur needlessly in the system. Headache usually occurs only by vyapti from other adharas. One great result of the week’s progress has been the completion & permanent possession in perception of the fourfold Brahman. The only defect is a tendency to fall back from the jnanam element, thereby losing the lilamaya personality of the Brahman. Otherwise vismriti is now only an inert & ineffective suspension of the siddhi, which has no longer to be reconstituted on resumption of the mind’s apramattata. Intellectual work is now almost finally based, except for some defects in the poetical power, and all the various work fixed on is being pursued; but the regularity of brain-work on one subject & the simultaneity of brain work on different subjects is very deficient owing to the insubmission or incapacity of the physical brain. The former defect is being rapidly remedied. The force of kriti has a little increased, perceptibly in effectiveness. Later in the day deeper perceptions of the vijnana were awakened, resulting in some remarkable effects of trikaldrishti; but these were afterwards confused by the invasion of external intellectual suggestions confusing, by falsity of stress, the ritam & the anritam. Nevertheless the faith in the vijnana perceptions not immediately justified by the physical actualities grows in force and persistence. The power of the aishwarya over immediate results in the body increases; but is still deficient in the rapidity of final results, though more effective than of old.
.. Sept 14th (written on 15th) (Yesterday) [i.e. the 14th] An attack on the health (assimilation) brought about a suspension of the kamananda & attempt at asiddhi; dominated early in the afternoon. The tejas is now beginning to fulfil itself against the tamas; its predictions being correct or corrected by the vijnanamaya prakasha. Lipi, rupa & samadhi continued steadily to gain in habitual force; but in the

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latter two the akasha is not yet clarified of the main obstruction. Trikaldrishti is habitually correct even in rough detail & often in exact detail, but with an element of erroneous & perverting stress on the telepathic impressions and considerable gaps and lacunae. Utthapana somewhat weakly recommenced in arms, neck and legs. The struggle, successful on the whole, still continues with the remnants of the old slighter ailments, eruption & cold. The former has no tejas & there is usually the eruption without the irritation. The latter is losing tejas, but is persistent. Roga of the assimilation has still an occasional force as in the morning. In the saundarya the lower range teeth have retained their whiteness, only slightly stained at first with a shadow of yellow, for five days, (formerly one day could hardly be registered,) and the upper are getting clarified to an extent not yet experienced since the reaction began or even before it. There is as yet no sign of reaction. In other directions the reaction holds or allows only a slow and doubtful progress in one or two details. Sahitya steadily continues, but only in short flows of energy. Sept 16th On the 14th there was a combination of successful aishwarya with strong & obstinate resistance to the aishwarya; this morning it succeeded almost in 100 per cent of the cases of application, &, what is quite a new feature, usually with instantaneous effect or else very rapidly after a slight and halfhearted resistance. Only in one case, the object, though obeying in minor details & long prevented from following its dominant impulse, obstinately & successfully resisted for many minutes the main command and finally executed an opposite movement. The other principal movements were in lipi and samadhi. In lipi the various stages through which the etheric script has wavered backwards & forwards, indistinctness or paleness of script, illegibility, partial legibility, vividness of single words, vividness of short phrases, unspontaneity, partial spontaneity, incoherent richness, illegible vividness, legible vividness, etc have been passed through rapidly in a final movement and lipi is now fixed in the akasha as an abundant phenomenon both in the single word & the short

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phrase, spontaneous, vivid, legible, simultaneous, authoritative, and is now extending to long phrases. The interpretation of lipi is still occasionally hesitating owing to the uncertainties of the trikaldrishti, but this hesitation has disappeared from the thought scripts. The full authority of the thought is necessary to the full authority of the lipi. Rupa has developed a final richness, variety, frequency & perfect grouping in all the chitra & sthapatya forms including the vision in transparent substances; it has developed occasional perfection in single crude forms of all kinds & even in ghana, but is vague & indistinct in grouped images, & vivid but momentary in the lifelike developed or dense images. These are old difficulties. Samadhi last night attained again & more powerfully on the whole to richness, variety, grouping, vividness, continued action, shabda; but the continuity has to be swift and is limited to a very few successive movements owing to want of firm hold on the jagrat-swapna & jagrat-sushupta conditions. Only in dream is there long continuity; & dream is now, so far as remembered, usually connected & coherent, with only slight survivals of the old defects. Its images are more vivid & nearer to the forms of samadhi, but are still dream images. As yet they are not dreams of actuality, but scenes from past lives, sukshma experiences etc. The dreaminess has not departed out of them. All the subjective anandas, especially prema & next to it shuddha have been finally fixed in the system; none of them are yet new in form, experience or intensity, but a tendency to greater generality of intense experience is visible. The perception of ugliness & ungainliness contradictory of beauty which had reemerged & long persisted is now sinking back into the shuddha & chidghana anandas. Kamananda was occasional & ceased to preserve continuity; it now stands that the ananda can no longer be successfully excluded for a single day, but it is not yet continuously permanent because it still visits the body and does not yet hold it as its natural dharma. Arogya improved, but is still struggling against difficulties. Utthapana increases in force slowly & with difficulty. The weakness of the body & its capacity for exhaustion struggle powerfully to keep their hold.

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.. Sept 17th Trikaldrishti & aishwarya went through a short period of confusion for the one, ineffectiveness for the other, but both have recovered their former activity, trikaldrishti accurate, often even in perfect detail, but with [deficiency]2 in mahattwa, aishwarya ordinarily effective after resistance. The tejasic powers tend to prevail over the tamasic, but have not yet an assured and perfect victory. In the afternoon clear images of various kinds in the antardrishta jagrat, but all of the initial crudity of material. In the jagrat single clear images in the akasha come a little more frequently & lifelike images come before the eye, instead of avoiding it, but are not yet stable before the eye. Group images in the akasha are still imperfect in clearness. In the evening there came the perfectly clear & stable image in the akasha, single and small group, but this was limited to the non-lifelike & to one or two figures, ie different kinds of birds & butterflies; but in that limit even the most developed figures occurred with some freedom; a third image, (a cat on a bough,) came without the clearness. This was in the full evening light outside the house, in the subdued light of evening in the house, the images were repeated but not with such ease & absolute clearness, & at night in the lamplight they failed still more to acquire the full vividness. The force of association here was evident. Certain habitual images appear with more power in the lamplight, but this was in a different manner of vaguely compacted definiteness in a transition stage between the mere image & the lifelike image. Samadhi was again very powerful and this time short conversations occurred in some of which the speaker was visible as speaking, an almost entirely new circumstance. Scent also has begun & the first hint of taste. Trikaldrishti & will-power were again allowed to lapse into the pure intellectuality but this time a greater power to distinguish between the action of the two & consequently between true & false trikaldrishti was developed out of the confusion. Utthapana was contradicted by a great weariness and weakness. After six days of whiteness the upper teeth began again to become clouded and a
2 MS deficient

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slight shade to fall on the lower, especially on those at the right side. Kamananda increased in intensity. The personal lilamaya relation with the Master of the Yoga emerged, still feebly hampered by the old tapomaya & manomaya movements.
.. Sept 18th The day passed largely in a struggle ending in disturbance & reaction, owing to the old insistence of the mental tejas, which had been suffered to act, on overstress & exaggeration and a blind undiscriminating belief; but the disturbance was not acute nor very prolonged nor the reaction very obstinate or far-reaching. The chief loss was the enthusiasm & reach of the faith which returned to its normal belief in final success with an added disposition to accept the truth of a steady & increasingly rapid success in the Yoga, as distinct from the life-work. As usual circumstances apparent & real crowded to justify the element of unfaith, but also there were some that supported the faith. The balance was more even than formerly. Trikaldrishti continues to deal with the old intellectualities which still persist in external suggestion; it is usually correct when the mind is not in haste; the suggestions of the external mind are often precise & correct but are so interspersed, like most of the other movements of knowledge, with overstressed & misapplied truths, that uncertainty still reigns. Power grows in effectiveness. The rupa failed to preserve in the daytime the sudden advance made last evening. Rupas were non-lifelike, crude or dense of the crude tendency &, seldom, developed tendency, limited to a few forms and did not come easily & spontaneously or effect an assured union of clearness & stability. Lipi, on the other hand, after [having] become hesitating & infertile, recovered almost all its previous force and more than its previous frequency of comparative perfection. It is almost always intelligible, not always easily or perfectly legible. The reaction in the teeth grows in force. Saundarya makes no progress and weakness of the body continues. Dasya of the body has been perfected in the secondary stage of tertiary dasya, in which all physical action is done under visible compulsion of Krishna, but of Krishna through Prakriti, not direct. This dasya is extending to the mind & feelings. The progress of the personal relation has been

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troubled by false and simulative vani. Kamananda has been usually intense, & fairly continuous in intensity or subdued force, but not entirely continuous. Telepathy of thought etc has been much in abeyance in favour of telepathy of impulse & tendency. There is no certain progress in arogya. Sahitya has been for these two days suspended. Neither the faith nor the energy recovered its tone during the evening and night. Still, progress was made. Something like the full bhava of the personal relation was manifested, and the relation itself is now permanent and secured against successful attack. The simulative vanis attempt to persist, but they cannot prevail, endure or pervert. The bhavas permanently manifest are those of conqueror and master, playmate and guide & instructor. There was also progress in the samadhi, smell & touch manifesting vividly, both combined with sight & action &, in the latter case, with sound; but the attempt to confirm & extend continuity failed. Dream manifested again full ihabhava of form & association, which could not, however, disturb the continuity & intelligibility of the series of incidents portrayed. Both in samadhi & jagrat perfect intelligibility of even fragmentary, confused or ill-decipherable lipi was firmly & suddenly established; undecipherable lipi still offers a difficulty to the thought perception. Telepathy flowered freely, but is not yet perfect in range or precision. Kamananda reached a high intensity, but was suspended, as commonly, during the night. Roga showed some reaction, & the physical siddhi generally is passing through a stage of persistent & concentrated obstruction.
.. Sept 19th The teeth this morning have recovered their whiteness though some shadow of the yellow tinge hangs over them & its actuality is a little heavy, comparatively, in the side teeth. The reaction in the upper range has lightened. Kamananda continues but with suspensions & with a varying intensity. Inspired speech of the second order (illuminative-effective-inspired) took possession of the thought with very little trouble, but is now silent (9 am) and thought perception is once more active, mixed intellectual & ideal governed by vijnanaperceptions. This time the Master of the Yoga has rejected shama

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definitely as the agent of rehabilitation and enforced that function on pravritti which discharges it still with a hampered power owing to the siege of mental tapas. Script has been taken possession of by the governing force. Today, the disturbance created yesterday continued in its after effects, chiefly in want of faith. Finally, calm and ananda returned and the control of the divine guidance manifested. Kamananda was less intense, trikaldrishti & aishwarya very broken & the siege of the external intellect persistent and heavy. Samadhi made no progress, rupa only in the arrival of akasha rupa on a background, but lipi recovered & increased its force. Sept 20th 21st During these two days there has been a rapid and liberal efflorescence of the siddhi. Faith at once fixed & enthusiastic has been established which surmounts all immediate contradictions because it has knowledge of the truth beyond. This illumined, firm & enthusiastic faith is being cured of its deficiencies and prepared for energy and action on a scale suitable to the life work. The process involves the display of the obstacles to the faith, defect of perfect practical trikaldrishti, defect of effectiveness in will-power, adverse experience with regard to rapidity in Yoga and large foundation & development in the adeshasiddhi. Sraddha & energy of tapas are developing, not yet grown to their full vigour. The Mahakali bhava has therefore tended without effacing itself to draw back, no longer into its Maheshwari pratistha, this is the difference, but upon rather than into its Mahasaraswati continent. Trikaldrishti after displaying yesterday a great wideness & freedom of the satya is now removing the remnants of anritam, ordering the ritam in the ordinary practical trikaldrishti. The surviving defects are being remedied by a habitual illumination of the mental suggestions, when an intention or impulse tends to be falsely stressed as event to be, a corrective illumination increasingly comes either along with the suggestion or immediately behind it; the mental suggestions themselves now, more often than not, justify themselves either in the immediate event or, if baffled immediately, in subsequent event. Telepathy of the object & its environment is

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rich & abundant. Reliable telepathy of distant & unseen objects has begun. Will power grows in force & is usually successful in whole or in part when associated with trikaldrishti, often even when it is not. Its rapid & exact effect is frequent on things in motion, less frequent on things in rest where the opposition has time to take cognisance and make itself felt. Lipi continues to grow in frequency of legibility; for this purpose the immediate intelligibility (even of the undecipherable script, for that too is gained) has been suspended somewhat from its activity. Akasha rupa is now fairly constant in all forms of unlifelike image, but chiefly in the crude, more often & clearly in single figure than in the group. The old defects of instability, remoteness in the prana akash, indistinctness in the blur of the material tend to depart, but strive yet successfully to remain & be frequent. The perfect rupa strengthens itself but does not stabilise in its clear forms to the direct vision. A few rupas (bird, butterfly, moth, horse, horseman, etc) predominate & recur with unwearied reiteration, but the drishti is no longer confined to them. In the antardrishta jagrat independent manifestation has begun; one or two perfect images have shown themselves & variety is freer than in the bahirdarshi jagrat. Swapna Samadhi grows slowly, but is stationary in the parts resisted, inconstantly organised in those established. Chitra & sthapatya grow in brilliance, richness & variety, rapidly & spontaneously, unaided even by the immediate will beyond a usually passive ishita. Kamananda, usually intense only in isolated touches more or less rapidly repeated, became yesterday intense to the point of maithunananda with continuously repeated touches, but owing to the fear of effusion, it was stayed before it could develop. Nevertheless the habitual intensity is now much greater & keener than formerly, but varies in continuity. The inner anandas have well established themselves & work whenever there is smarana, as does also the consciousness of the Brahman in all objects which grows always in strength, intense universality & richness.. The remaining symptomatic rogas are being steadily extruded, but are violent or obstinate before their outgoing. Utthapana & saundarya do not yet prosper; the shade over the teeth after an at first unsuccessful struggle & partial withdrawal has succeeded to some extent in returning.

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The outward work, except in the struggle with the disease of others, is suspended, except for the involuntary & unplanned beginning of the Eclogue in hexameter on which there has long been insistence in the lipi. The relation with the Ishwara is now well revealed & active even when it is apparently clouded by other vanis; these can no longer dupe the intellect though they keep the mind sometimes in forgetfulness of their undivine origin. They become more & more truthful with the growth of the trikaldrishti, but also voice the deficient drishti & the remnants of false stress. In the night rupa expanded greatly commanding a plentiful variety in the crude forms, a limited movement in other non-lifelike forms & a few stabilised lifelike forms, not of the more vivid order, direct before the vision. Swapna-Samadhi recovered its frequency and variety of experiences but not their combination & organisation which had been begun but not steadily continued. Health moved forward a little, but not yet decisively.

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22 – 30 SEPTEMBER 1913

.. Sept 22d. 1913. The siddhi has now firm standing in knowledge, in spite of lapses & lacunae, and the guiding Script can be invested in a definite form. The guiding Script orders & indicates, it does not predict. Its movement must be entirely liberated from the shadow of control by the mind’s vigilance, suggestive & distrustful, which still subsists in the environmental outlook. The trikaldrishti has been reconstituted and needs only a greater illumination & decisive[ness] to get rid of the one positive defect that still clogs it from perfection, false distribution of stress by the masquerading of mental will-suggestions in the guise of knowledge-perceptions. That once cured, the range of practical knowledge will automatically increase. The willpower is as yet unable to act without a Prakritic resistance in the physical akasha. This habit of resistance must steadily be overborne and eliminated. It is especially active when continuous & detailed movements are dictated by the willpower to external objects, but this resistance has been overborne before and must now be overborne habitually. Finally, the actuality of the lipi, rupa & samadhi must prevail over the blind and inert, but stubborn refusal of the physical ether. This is the immediate work that yet remains in the third chatusthaya. In the fourth, it is now evident that what is being prepared by the apparent reaction towards asiddhi of continuity in the kamananda, is the ability of the body to bear the high intensity of maithunananda without emission and its distribution as ananda throughout the body. A stronger force of natural health and a more perfect habit of assimilation is being prepared by the suspension of the imperfect siddhi in arogya. Similar movements account for the long obstruction or renewed obstruction in utthapana & saundarya as in the samadhi and the adesha-siddhi. These movements must be helped by the will to work out more rapidly.

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Sept 25. The apparent movement of reaction has ended, even more than usual, in a strong advance. The basis of samata has been strengthened and widely confirmed in the fixed perception of all things as true & all events as destined and helpful; if asamata now comes, it must be a purely mechanical movement of memory in the physical parts, unless knowledge is forcibly taken away. This in future will not be allowed. With samata dasya, tejas, sraddha have attained a more perfect security. All that is now needed is the expulsion of the physical memory of adasya & nistejas and the perfection of effective tapas in the knowledge & the power to establish the sraddha of the Ishwari in the Prakriti; the mere human sraddha is now well founded except in the adeshasiddhi. The faith in rapidity is really part of the faith in the adeshsiddhi, its condition and foundation. The relics of the egoistic outlook & inlook in the physical mind have also to be expelled. The basis of effectiveness in knowledge has been laid, the centre of true sight, ritam in satyam, has been revealed in action perfectly removing anrita suggestions, suggesting and approving the ritam. The basis of effectiveness in action has not been revealed. This will now have to be done. Sept 29th Asamata still comes in the physical brain; therefore it is sometimes thought that it is possessing the mind & heart, but it only touches the outskirts & departs. Even this remnant is taking too long to expel owing to the liability of the physical brain to be clouded which prevents the vijnana from fixing itself on the whole being except in & through the intellectuality. The finality of accuracy in detail of time, place & circumstance must now be well established. The time has come to distinguish always between truth and error, even in the trikaldrishti. It will not be done perfectly at once, but finally in itself and, for the rest, in its application progressively. The time has also come to apply finally though not yet invariably, the perfect aishwarya, ishita, vashita of Mahakali in Mahasaraswati. This is not it; that is Mahasaraswati-Maheswari used by

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Mahakali. That is done. Now it has to be lifted into the ritam. Sept 30th. The perfect establishment of invincible udasinata & firmly founded faith yesterday in the bhava of Mahakali assures a free course to the siddhi; in order that it may be rapid the defect in the subjective objectivity of the Bhuvar has to be removed, the attempt to hamper, obstruct, limit or even deny the tejas, tapas & prakasha. The trikaldrishti is now firm & acts with comparative ease, but not sufficiently swift & spontaneous and it is besieged and limited in its range, perfect only in the completeness of its intellectual apparatus. The habit of confused suggestions between which the vijnana has to distinguish, must be eliminated; the revelation & inspiration replace the vivek as the most frequent & important activities of the vijnana. The aishwarya etc are not yet lifted into the ritam. These things however will now inevitably fulfil themselves. The barrier to the rupadrishti has also at last been broken & the remaining difficulties in that & in the swapna-samadhi will now follow suit. The concentration of the tapas is now in the physical siddhi and in the physical siddhi it must be on the saundarya especially, for all else is prepared for progress, even the secondary utthapana is now again under way. Only in the saundaryam is Vritra really powerful, & to a certain extent in the adesh-siddhi.

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11 – 23 NOVEMBER 1913

11 Nov 1913. Routine Lipi . . Rupa . . Samadhi . . Trikaldrishti, telepathy, jnana + aishwarya-ishita . . vashita Faith . . Ishwarabhava . . Abhayam . . Premakama. ´ Sukham. Hasyam. Shanti Samata ´ ´ ´ Sharirananda . . Arogya . . Utthapana Details These things have to be fulfilled; the lines represent their immediate strength. They have to be raised to the next superior strength four lines representing consummation. ´ Sharirananda still needs the aid of the sankalpa, but not of the aish´ warya. Arogya still needs the aid of the tapas; utthapana not only ´ of tapas, but also of some tapasya. Saundarya is still imprisoned in the Adri. This is the physical sadhana. ´ The samata-chatusthaya is established, but allowed to be disturbed superficially. All that is needed is to get rid of the shadow of ´ mangalamangala, siddhyasiddhi. The shakti chatusthaya is defective in faith & force. Both depend on the growth of the vijnana in the actuality. ´ ´ The vijnanachatusthaya is now the chief subject of the sadhana, strong in knowledge, growing towards strength in power, deficient in range of being. The first two must grow by abhyasa alone; lipi needs some abhyasa still, but is on the point of a greater perfection; ´ rupa & samadhi still need some tapas & much abhyasa.

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Third Chatusthaya Now the necessary brihadbhava & satyam are there, only the ritam remains to be perfected. The condition demanded is a perfect passivity of the intellect. Self-perfection of the trikaldrishti and telepathy; self-perfection of the lipi; development of rupa and samadhi. General The dasyabuddhi has become a little blurred. It must be restored to its former energy. At present, the aishwarya working in the intellect is fitfully effective & with a struggle, the aishwarya must come out of the ideality & act freely & without responsibility.. In this way & in no other the ideal powers will manifest themselves. More has yet to be done with the rupa and samadhi today. Telepathy has now to be encouraged & indulged to the full; the brihadbhava must first be carried to its utmost present capacity.. Distant telepathies must be accepted and traced to their right source and place. 12th Trikaldrishti The errors still made are due to the old imperfection of the mind seizing on a partial truth. The fear entertained is groundless. Samata The samata is now subjectively perfected except for vague occasional touches, but stronger in titiksha, udasinata, & nati than in rasah, pritih and ananda-bhoga. The rasah is there, however, & will today be well-established along with the pritih. It is indeed already established, but has to be rendered immune from adverse touches. Bhukti ´ Sarvasaundaryabodha with the shuddhananda, chidghanananda, ahaituka and prema anandas has been reestablished on a firmer basis. Only a few old sanskaras combat it and bring the mind

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down to the level of the old dualities. There will be a farther advance today, but the final immunity of the subjective bhukti from disturbance or adverse touch is still delayed Ananda ´ Samata . . bhukti . . Anandam Brahma. These are the three stages of the Ananda. The ananda in the Lilamaya had already been realised, the Ananda in the Brahman is now realised. It was there in an indeterminate perception before; now it is determinate. Once more the Mahakali tapas, tejas & shakti have to be combined & harmonised with the samata, & also with the action of the third chatusthaya. It is clear that only after a somewhat prolonged struggle can the third chatusthaya be entirely effected. The resistance of the tamas in the objectivity is still too obstinate, too constantly reinforced to admit of an immediate conquest; nevertheless a greater rapidity is now possible. ´ ´ The aham of the karta, jnata, bhokta, bharta has been dissolved in the outer swabhava; only the aham of the sakshi is left and that is on the point of dissolution. The difficulty is now once more transferred to the field of the siddhi in the third chatusthaya. The ´ ishwarabhava and full faith & abhayam depend on the perception of the truth of the Adesha & the fullness & rapidity of its fulfilment. This will now be accomplished by the right ordering, the ritam of the knowledge and the power. Third Chatusthaya. Today the telepathy, trikaldrishti, aishwarya have to be finally reconciled, in type & in dominant action; but the full range & invariability of this typical & dominant action cannot yet manifest, without provoking a strong relapse. Ahankara-Mukti-Siddhi The aham karta is now replaced by the kartri brahma, so the aham jnata by the jnatri, the aham bhokta by the bhoktri, the aham ´ bharta by the bhartri, the aham sakshi by the sakshi brahma. What is left of the aham is a kendra of action, a kendra of knowledge, a kendra of vision, a kendra of enjoyment. In this kendra Kali receives

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the will of God, thinks it out in the idea, fulfils it in action, watches its fulfilment and sends up the bhoga to God, becoming herself the will, the action, the vision, the bhoga, the knowledge. The two have now to be harmonised, the Kalibhava & the Krishnabhava in the one Brahman. The dissolution of the sakshi aham into the sakshi Brahma has rendered this possible at last in its finality and completeness. ´ Faith Ishwarabhava. Abhayam. Premakama This represents the immediate strength of the second chatusthaya as the result of the last two days’ activity. The next superior strength has to be effected. Sukham. Hasyam Shanti Samata This represents the immediate strength of the first chatusthaya subjectively in all parts except the body. When it is completed in the body, then the quadruple line will be closed up & perfection secured. Hasyam is increasing & will soon deserve the fourth line. The Mahakali tapas is there in essence, but has to be tempered a little during the process of harmonisation of the two first chatusthayas. Subjective shuddhi, mukti, bhukti are now, in a way, complete, but not yet fully perfected Shuddhi Mukti Bhukti Siddhi This is the state of the seventh chatusthaya. The ritam in the jnana is now assured. It must spread to telepathy & trikaldrishti In the Ananda (bhukti) the pure discomfort of harsh sounds & ugly faces etc is removed; smell, taste, touch are all come into line, taste a little forward & possessing a superior perfection; only pain beyond a certain degree is empty of the ananda, although even sharp pain leaves behind it ananda as its physical result. Strong & persistent touches of hot & cold also create discomfort. This is the defect of the bhukti which prevents the addition of the third line.

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Relapse A tendency to relapse in the morning; impatience of non-result & slow process attempts again to manifest, in connection with the continued error of trikaldrishti. Telepathy The first necessity is to recognise unfalteringly that all intellectual suggestions, however void of support in the appearances of actuality, however contradicted by evidence are satyam, prakamya or vyapti of actual intentions, tendencies, impulses etc in the world and connected with the objects or subjects in regard to which they occur to the mind. The next is to get rid of misplacement and assign these suggestions to their cause in fact. This has first to be done in the way of correction of error after the event, next, by correction of error before the event, last, by cessation of error & the immediate & essential right assignment and definition of the vyapti or the prakamya. At present, the movement is towards passing from the first to the second stage of the process. Time-idea The time idea is still obstructed and prevented from regulating itself. Today it has to break through the obstruction. The non-telepathic pure trikaldrishti has also to become more active. Jnana The jnana is now perfectly established in the intellect. All the thoughts are perceived to be true and are assigned, oftenest initially, but sometimes by a corrective movement to their right place & form. The corrective movement itself is not so much purgative of error as adjustive of an incomplete or crooked placement. As soon as this corrective movement ceases to be necessary, the jnana can be entirely lifted into the ideality and the fourth line, soon to be added to the jnana, invested with the sign of completion. Telepathy The telepathy now only needs to be given a fuller & quicker perception of the contents of the mind & intellect, in order to

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be complete. The prakamya-vyapti of the contents of the heart is returning; that of the intellect is being added. Faith. Ishwarabhava. Abhayam. Premakama Faith. The present state of the second chatusthaya. The Ishwarabhava has temporarily gone back to its less developed stage. The faith is now strong in the Yoga siddhi and established as to its rapidity, but not with regard to the Adesh. The temporary setback in the Ishwarabhava is due to the inactivity of the Aishwarya. It will now rapidly develop to the third power along with the Abhayam & Premakama. Bhukti The discomfort of cold & heat is rapidly becoming ananda. The element of discomfort has to be eliminated. Pain alone will remain, then, as a negative element in the bhukti. The discomfort of roga is intermediary between pain & physical discomfort of the nervous system. Dehasuddhi In the physical siddhi, shuddhi of the body is almost complete. It consists of three parts, rasashuddhi, pranasuddhi, bhutasuddhi. ´ The rasas are on the verge of complete purity; the panchapranas are withdrawing from their separateness into the state of differentiated activities of the mukhya prana, that is their purity; but the movement is not yet completed. The pancha bhutas are also falling into line as movements & states of the akasha; but this last movement is still obstructed seriously. Its imperfection is the excuse for the continuance of roga in the processes of assimilation, as the panchaprana cannot work perfectly in the present state of ´ the panchabhuta; that imperfection of the pranas is again the cause of excessive & defective action of the rasas, causing slight eruption on the skin & indeterminate tendencies of cough & cold. The two last are, however, on the verge of destruction. panchaprana panchabhuta rasashuddhi

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Amrita A clear distinction must now be made between the vidyaavidya-siddhi which is constituted by the seven chatusthayas & the higher Amrita in which all limitation is removed & Death, etc entirely cease. Only the first will in this life be entirely accomplished. 1st & 2d Ch. Faith Iswarabhava Abhayam Premakama Hasyam This is the condition now being established Mukti Bhukti Discomfort of sensation is now being brought forward in order to be removed. All the indriyas are now free as well as pure, only the manas, or sensational mind remains; it has yet priyam & apriyam in the sensation. As for the thought-mind, mangalam & amangalam, siddhi & asiddhi are now becoming for it two sides only of mangala & siddhi respectively. Failure is from God’s standpoint siddhi, since it is intended to be brought about as a step to some surer, higher or more complete success. Sraddha Faith now exists in the Adesha siddhi, but is ill-informed as to measure & detail, & is only firm in the first four members of the adesha political, religious, literary & social. The other four are only higher terms of the political & social or the first means. When this defect is removed faith will be complete, & only faith in all details of knowledge etc is needed to perfect the chatusthaya. The stage already outlined is now fulfilled of the faith, abhaya etc. The farther development of the second chatusthaya, so far as it cannot come by its own force, depends now on the third & fourth chatusthayas. To these therefore the apramatta attention of the Shakti must be directed. There is as yet no advance in the third & fourth chatusthayas. The obstruction there has concentrated itself. It will rapidly break down even in the rupa and the samadhi, not so soon in the saundarya.

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The mind need not always take an anticipatory part in the script. It is enough that it should receive and follow. At present the old habit of unintelligent pranic reception & suggestion has once more a dominant play in the outer swabhava. The vijnana in the trikaldrishti is apt to be quiescent. Discomfort of sensation suddenly revived in a high degree takes possession of the annakosha, & the progress is for the rest of the day arrested except for a slight movement in telepathy & trikaldrishti & aishwarya. A tendency to freer rupadrishti in the evening. 14th November. The overpowering siege of the sensational discomfort, which is evidently abnormal and brought forward for a particular pur´ pose, still obsesses the sanjnana and tends to bring back the old tamasic bhava. In this attempt it has not been successful, except to suspend the Mahakali tapas and lower the tone of the faith. The system refuses to lose its hold on the samata shanti sukh hasya & therefore suffering is transferred from the subjective to the physical parts. Today is to be a day of rapid progress in the third chatusthaya ´ and the preparation of rapid progress in the fourth. The vijnana once active again, will clear out the anritam. It is from tomorrow, not today that the karma has to be resumed. There is now a natural tendency to discover the sense & the actuality even of the most random thoughts, that wandering through the dishah, strike on the inner sravana. The telepathy increases constantly in range & success and commands confidence from the mentality. The pranic suggestions, false as eventual actuality, are now entirely seen to be truths in actuality of force & tendency, and are finally accepted. It is true that their activity is puzzling to the mind which misinterprets, more often than not, the truth suggested. But the mind is now disciplined and will soon be able to receive the light of the vijnana perfectly, even in the outer swabhava where alone it has, now, any real activity.

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Arogya The rasa & prana are now shuddha, though not siddha; the bhutas are however passing through a period of violent disturbance, marked chiefly by excess of tejas with a tendency of reaction from tejas to excessive vayu. Rasa Prana Bhuta Third Ch. This record is now established in the satyam ritam, as is all script. The same authority must attach to lipi, telepathy, trikaldrishti. To the jnana it already attaches. First, lipi and telepathy. Both are recognised as satyam; right interpretation must confirm them in ritam. do The vani will be found to be already established in ritam not less than in satyam. The interpretation given by the mind has to be carefully watched and censured; hence the appearance of anritam. do The essential satyam is now well founded in all instruments of the knowledge; only the ritam of arrangement in time, place & circumstance remains to be effected, and afterwards the range widened. The fullness of the essential satyam contains and implies an essential ritam. The ritam of arrangement is a relational truth of things. Second Ch. The Mahakali tapas is once more active in the adhar and adverse result is no longer effective to disestablish its activity. With two days more of this progress the Ishwarabhava which alone is positively defective in the second chatusthaya will rise to the proper intensity. There is a movement which has often been presaged, but never succeeded in locating itself; the movement of the higher rudra intensity of knowledge, action, ananda. Now that the Mahakali tapas is finally seated in the adhara, this loftier movement of the life & Yoga may with security establish its initial activities. Rapidity of

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the rest of the siddhi is an essential factor in the rudra movement. During the rest of the month the siddhi of this rudra tapatya must be the principal aim of the Shakti. Nov 15th. 1913. The movement of the siddhi now is more obstructed, the struggle more intense in the Akasha, because the conquest has been less thoroughly prepared. The later chatusthayas have been reserved for a swifter movement and a more powerful divine action. At present there is no sign of any new swiftness or power. The Mahakali Tapas is being farther strengthened and confirmed by the test of adverse experience. Dakshina Maghoni, the discernment in its fullness, is now at work; it is evident that all the suggestions given to the mind are satyam & ritam; only the exact ritam of arrangement is still wanting. Time is apprehended confusedly by the intellectual parts, circumstance is ill-arranged, though beginning to be well divined. ´ Aishwarya-ishita is at present effective by long pressure, not by ´ an immediate movement; by struggle, not anarva. It is this imperfection which the Shakti will presently remove. Also it is efficient in the general idea, in the gross, not in particular detail of time, place & circumstance. When this defect is removed, the Power will be perfect, like the Knowledge. The karmasiddhi will now begin in sahitya, dharma, kriti, ´ sri, not yet kama. Sahitya Rig-Veda Vedanta Philology Poetry reading only Isha Upanishad Commentary (The Life Divine) Brihad Aranyaka, translation. Dictionary. Vowel Roots. Origins of Aryan Speech. Ilion. Eric. Idylls of Earth & Heaven. Sanscrit, French, Bengali.

Bhasha

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Rupadrishti has advanced a stage in the stability with comparative clearness of certain forms of developed image.
.. Nov 16th The Saundarya-buddhi is recovering its universality. The main defect in rupa & lipi is the inability of the Akash to get rid of the long successful obstruction to a swift & forceful vividness. Everything else is gained, including the intelligibility, authority and spontaneity of lipi and rupa. The tapas of action alternates with the tamas. The elimination of the tamas, both aprakasha and apravritti, has already begun. This morning, trikaldrishti, power, rupa lipi. This evening the same. Dharma & Kriti have to advance with particular rapidity; first of all, only the necessary arrangements. There is a perfect guidance. One thing has been omitted, the Sri. The routine of Sahitya, Dharma & Kriti have been fixed; the routine of Sri has also to be fixed. Routine is ritam & necessary for karma, only it must be ritam of the brihat, part of the infinite, not narrow & rigid, a flexible instrument, not a stiff & unpliant bondage.

Nov 17th The new movement of the Siddhi is strongly obstructed. The chief difficulty is not in the power, but in the final arrangement of the ritam. There are the relics of the old mental stress in the tapas & tapatya; there is the obstinacy of the habit of anritam in the physical akash. The ritam of knowledge has no longer to be separated from the ritam of power; each has to enforce or illumine the other. From now forward the organisation of the ritam will proceed steadily on the basis of the satyam brihat with a determining superior faculty which will eliminate the anritam & exalt the intellectual movements into the ideality. Physical Ananda, more & more obstructed and suppressed during the past few days, will now recover its activity. Health is still undergoing its ordeal, but it has surmounted the severer tests, and although still very defective, is reaching out again towards

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self-perfection. Its four main defects have all shown themselves in exaggerated sensations out of all proportion to the reality of the roga behind. This is always a sign of failing power & approaching exhaustion; for the hostile forces, conscious of the failure, gather up & exhaust in an illegitimate endeavour all the forces which, properly used, might last for a longer season than that actually allotted to them. The Maheshwari patience is still needed to support these tyrannies, samata, dhairyam. Mahakali tapas begins to break through the habitual restrictions of the Mahasaraswati bhava.
.. Nov 18th The second chatusthaya is still capable of check and thin cloudings, owing to the non-fulfilment of tapas and prakasha. But this defect does not belong to itself; it is a reflex action from the violently obstinate obstruction to the vijnana. The yuddhalipsa and ananda in check and obstruction must be perfected in order to overcome this reactionary tendency. They will henceforward be insisted upon till they are secure from attack. The force of the vijnana is once more clouded, but it is only for a short time. The doubt & inertia are in error, not the tejas and tapas. It is true that the siddhi is successfully obstructed in the three positive chatusthayas, but the obstruction is itself a means for a greater siddhi. The mere physical impact on the prana, giving an impression of doubt, discouragement or asamata, is of no essential importance for the mind refuses to receive the impression & even the psychical prana rejects it quickly. The one thing that still affects the mind is doubt. The faith in the Adesh and in the rapidity of the siddhi is now about to establish itself beyond serious clouding in the light of Surya. It will take a few days to eliminate the causes of doubt, but they will produce no effect when they come. The knowledge is once more satyam brihat with a more untrammelled & well combined brihat & a nearer approach to the perfect ritam. Moreover the rapid use of the faculties for ritam has now commenced. Formerly, the rule was that the first perceptions were confused & wrong and a slow & deliberate sanyama on the

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object was necessary for the satyaprakasha. Now, though it is not yet the rule that the first perceptions should be the correct perceptions, yet that is the tendency established and it is more often the attempts of doubt to correct the first perceptions that go wrong. The rapid effectuality of the tapas is being prepared. Yuddhalipsa is well-established. Ananda in the check is still unable to take firm possession of the prana, but it is there in the rest of the system. Owing to its weakness in the prana, it comes oftener retrospectively after the event than simultaneously with the event. The tendency of the ritam has already increased to a powerful extent; it is only combated by the doubt & the twilight false stress on a misapplied perception. Physical siddhi will be strongly resumed from today. The bodily samata has now reached, in prolonged exposure to strong heat, the fixed stage of udasinata and nati, the former predominating, with touches of discomfort which are met & expelled by the titiksha. The ananda of heat is not yet strong & firm like the ananda of cold. Long exposure to strong cold has yet to be tested. The kamananda is once more only occasional, but the Shakti will now attempt the firm foundation of the panchavidha sharirananda kama, vishaya, tivra, raudra & vaidyuta. Lipi is in itself entirely perfect except in the immediate spontaneity of manifestation, but the old indistinct lipis, intelligible but not legible, continue to recur from the old force of habit in the ´ ´ material akasha, a habit artificially maintained long after all real justification for it has ceased. With this exception all that has to be added is the free & varied play of the lipi unbroken by intervals of non-manifestation. Ananda of defeat has been reestablished by the revival of the ´ brihat activity of the Vijnana. It will not again be allowed to be broken. But it must be assimilated with the Mahakali tapas; it must be not the acquiescent ananda of Mahasaraswati, but the temporary acceptance of Mahakali who takes defeat only as a step on the way to victory & presses forward immediately to the siddhi ´ and yashahprapti.

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There remains the removal of doubt and the physical depression habitually resulting from doubt. The intensity of the physical dasyabuddhi has now revived without stimulation from the Aishwarya. The positive samata of the sight is established in rasagrahana and bhoga of the bhukti; the ananda varies. Taste & sight are now well established and touch in all but strong painful touches or touches of persistent discomfort. The Bhoga of the ear is not yet perfect. Smell is well-established although still liable to be taken by surprise by the old sanskara. Ananda of the senses has now to develop perfectly. Sensation has also to perfect bhukti The gunas of daya, naishturyam & krauryam are now welldeveloped; they have yet to be harmonised. The Pashu, Pishacha, Pramatha, Rakshasa have all now taken their seat; they have to be harmonised & subjected to the Deva-Asura who will give them the bali. The Ananda of defeat is now right in temperament and wellestablished. The doubts of the Mahasaraswati vibhuti have not yet been set at rest; they persist and find their justification in the falterings of the siddhi and the continued success of the obstruction The authority of the trikaldrishti and of the tapas are about to be finally established. Ananda begun in all the vishayas, really deficient only in the sravana & in some sensations, but this difficulty will be removed this evening. The nirananda will only remain for a while in the swabhava environment. 201 Nov 19th The intellectual tapas in the trikaldrishti has still to be eliminated; it represents the old stress of desire and speculation and intellectual or pranic preference. Nevertheless, what has been suggested in the thought, will be found to be justified. In the next two or three days the vijnanasiddhi in all its parts will have arranged itself in the ritam.
1 Perhaps this indicates that the entry for the nineteenth was written on the twentieth. Ed.

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Vishayananda is firmly based. It has now to be developed out of its covering shell into the initial intensity. The shell is merely the mass of the old sanskara of ashubham and asundaram Intelligent faith in the intellectuality is still doubtful of the Adesha and of the rapidity of the siddhi. The doubt has three foundations, the non-development of akasha rupa etc, the slowness of the physical siddhi and its present impotence in arogya, saundarya and utthapana and the denial of the equipment and the outer shakti. Ideal faith seeks to establish itself without any wide basis in the intelligence, but sinks back every time into the perception of a double possibility. Premananda reestablished on a basis of firm finality; only the ´ shadow of the negative bhava, udasinata, affects its completeness, by denying it to men, especially of the strong Kali-type. On objects, children, animals, women etc it is fixed. The source of this denial is the old virakti with the mean & the sordid. This must now disappear. The action of the vijnana in details must hereafter be recorded. 1. Yesterday’s sortilege promise of fulfilment of mental sankalpa

mnomy codA to m mnso b Ev AnsADn(vAt. \/F } ^ ttFyo BgvSSy@yAy, smA ,. ;

2 Today’s promise of fulfilment of third chatusthaya on the basis of the ananda Ideal faith established, but without precision, the intellect consenting with the reservation of an adverse possibility, which, it considers, must be accepted in case of definite, strong & persistent amangalam. Full faith in eventual Yogasiddhi, but only a provisional faith in a relative rapidity. \knAvE , Given at the time when the chitrarupa 3 E tF[y]ym was again manifesting after a long eclipse of inactivity. Chitrarupa of groups, landscapes, human figures once more manifested freely as a result of aishwarya tapas. There is still some difficulty in forming of animals and isolated objects not being human figures. The old rare fixed perfection of Alipur jail is replaced by a great freedom & multiplicity with less fixity of the figures

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in some of the images & with a tendency of shifting & too rapid replacement of one chitra by another. Faith has now to be established in the detail by the development of truth & effectuality. The opposition to the firm continuity of the vijnana is the immediate obstacle to be overcome. This once done, the vijnana chatusthaya will of its own motion perfect itself rapidly. The physical ananda is once more active in kama, vishaya, tivra & raudra sahaituka & ahaituka. The vaidyuta is still ill-established. Drishti in its five parts is now about to be organised 4 Drishti of the tejobhuta 5 Sparsha of sukshmajala. Ananda is now established in all the vishayas, including sravana. The covering nirananda in the environing swabhava is not yet eliminated, but it is in itself insignificant in force. There is a stronger obstruction to the permanent & continuous Brahmabodha. Lipi Ego ready. ie the divine Aham or chaitanyakendra is about to perfect itself. All the five parts of the drishti are now active, although the sabda is still feeble. Vaidyuta ananda has confirmed itself in the vaidyuta. Lipi The arrangement of the lipi. Since the prediction, the lipi has begun spontaneously to arrange itself in the akasha. Power is now working out its results against a background of knowledge, not without resistance, but with increasing force. Telepathy is once more powerful and arranging its ritam. But both power & knowledge are still subject to confusion & ineffectiveness in the arrangement of exact time, place and circumstance. Only the large general results are secured & the main movements of things known. The knowledge (trikaldrishti & telepathy) is more advanced in power of detail than the Aishwarya. The final transfer of intellectual activities to the ideality is now in rapid progress. Rupa in akasha is once more manifesting successfully; all types of the three orders of image, crude, dense, developed, are

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manifesting, but still in low values & with one or two typical forms. The human form in the crude image is now beginning to manifest. Lifelike images also are reappearing but in flashes & without even a momentary stability. The animal form is now beginning to appear perfectly & more freely in the chitra, as also perfect forms of isolated objects. The vijnana is not yet arranged, but being arranged. Akasharupa appeared roughly, but clearly in the lifelike image, imperfectly against the background, amidst a very strong but confused activity of crude material.
.. Nov 20th Growth of Akasharupa Slackening of the knowledge and opposition to the power. The day was chiefly occupied in writing the seven chatusthayas.2 .. Nov 21st Friday The progress of the third chatusthaya was slightly interrupted – yesterday. The lipi 21 refers immediately to the first two cha2 tusthayas which are fulfilled, in spite of some imperfections in the second, and the third which is now half fulfilled. Today, the third chatusthaya will open out yet farther. (already fulfilled by 10.30 am). There is a general attack, as usual, on the siddhis attained, which shows a few signs of success in the obstruction of the faith, knowledge and power, but is chiefly effective in the fourth and fifth chatusthayas. The trikaldrishti is increasing in power and accuracy of circumstance, but still stumbles over the fixing of some of its perceptions and therefore suffers from uncertainty when, as often, the power of illumination is not sufficiently decisive. Ritam of the aishwarya is preparing to arrange itself on a sounder base. The satyam of the tejas & tapas is now showing

2 See pages 3 – 24.

Ed.

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itself like the satyam of the prakasha, a satyam not yet arranged; each output of power is shown to have its purpose & effect; but not always or even often the precise purpose & effect intended by the personal mind. The satyam brihat & initial ritam of the Power is now established and active in type. The perfect knowledge & power have to be universalised, released from defect of detail & from attack & harmoniously combined. The first necessity is to increase its power over matter and over life. In the general play on the subject (oneself & others) it will soon perfect itself automatically. Ananda remains firm, except in the sharirananda which is subject to much variation and interruption. – The application of the lipi 21 to the sharirachatusthaya must 2 now proceed. Ananda must be made permanent, arogya perfected & secured from attack, utthapana restored to its lost activity & effectiveness. Meanwhile the obstruction to saundarya must be steadily destroyed.
.. Nov 22d The touches on the second chatusthaya still continue, but have no power or permanence except in the imperfection of the faith and the consequent quiescence of the Chandibhava . On the whole, the first chatusthaya is finally secure; the second & in the third jnana & prakamyavyapti are firm in spite of waverings & temporary eclipses, to a less extent the trikaldrishti; similarly the lipi; rupa and samadhi are secure in their beginnings but fitful in their activity. Subjective ananda is perfect, but for occasional half obscurations. The powers are perfect in type, uncertain in application. No definite advance during the day .. Nov 23d Trikaldrishti once more confused in ritam and full of falselyapplied prakamic suggestions. Opposition to the third chatusthaya strong & massive, possessing the akasha & successful usually wherever it applies itself. Ananda & samata attacked though not overborne. Faith in Yogasiddhi and in a relative rapidity reemerges

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always but is troubled with a strong uncertainty about the Adeshasiddhi The truth of the prakamya has been signally proved, but the truth of the pure trikaldrishti remains yet to be perfectly proved. The struggle over the trikaldrishti continues; the success of the pure trikaldrishti is now much more common, but still marred by the false suggestions of hostile agencies. Sahitya is for the time entirely discontinued. Rupa has fallen back into its crude conditions, only two or three habitual forms appearing with any perfection. Lifelike images have once more failed to establish themselves. The whole of the past asiddhi is being now thrown violently on the system, but cannot keep its footing there or even establish a footing. The samata has at last been touched owing to a false use of rajasic tejas, but the touch could not produce its after effects in the system. All this is really occurring in the swabhava environment. Nov 20 to 23d may be taken as an adverse period of which this is the crowning movement. Although the resistance to the third chatusthaya will continue for a time, it will collapse and give place to a more rapid siddhi. The apprehensions of immediate failure in the kriti are unfounded. The struggle is over the absolute & detailed correctness of the various instruments of knowledge & effectuality of the instruments of Power. This struggle will not be over today. It will begin to decide itself in favour of the siddhi from this evening. The superficial restlessness, ashanti, vexation (there is no duhkha) are the old impure form of the rejection, the necessary rejection of an unjustifiably repeated & prolonged asiddhi & anrita.

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24 NOVEMBER – 2 DECEMBER 1913

.. Nov 24th The record between 11th & 23 Nov. entered on separate sheets. The record was discontinued after the 20th September,1 as often before, because it was found that the habit of miscalculation still persisted, temporary success being mistaken for final fixity etc. None of the siddhis are yet finally perfect. Even the first which is nearest to absolute finality has been disturbed yesterday & has not yet recovered its balance. It is firm in the mass, but not on the surface of the mentality. In the second a temporary perfection, deficient only in faith, abhayam, ishwarabhava, was broken, it is indicated, in order that the dasatya & tapatya buddhi might be combined, taking the place of the old alternation between passive and udasina dasya-buddhi and active egoistic tapas; the combination represents the right Mahakali tapas. As a result the Maheshwari pratistha is more covered than before, & the relapse from rajasic excitement to udasina shanti is no longer entirely permitted. Faith in the rapidity of the Yogasiddhi and in the adeshasiddhi has been shaken by yesterday’s movement; even the faith in the Yogasiddhi was temporarily tarnished, though not entirely suspended. The Akasharupa after a half-successful or initially successful attempt to recover its former activity, has fallen back into the crude, rudimentary & disorganised condition from which it was trying to emerge. Lipi is obstructed and only exceptionally legible, though generally intelligible to the perceptions by an imperfect legibility. The faculties of knowledge & power are once more in a state of confusion and the samadhi still unable to organise itself or manifest permanently its previous realisations. The fourth chatusthaya is still in the state of

1 This and the following entries were written in the notebook last used on 20/21 September. The entries of 22 – 30 September were written in a different notebook. They appear to have been forgotten, or else were not counted as “Record”. Ed.

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asiddhi. Saundaryabodha is once more obstructed, but rasa, priti & bhoga of the subjective Ananda in outward things seem to hold their own. Internal Ananda is superficially broken up, though still sound at the core. The guiding vani has now begun to descend consistently from above and manifest in the vijnanabuddhi. Manifestation in the manasabuddhi is henceforth to be discouraged, not only of the vani, but of the knowledge & power movements. The script is also assuming consistently the same character. This is no new movement, but the culmination of a movement that has long been in progress. 1. Lipi Intellectual kinesis ie to be finally discontinued. 2. The samata has now to be based no longer on udasinata ´ but on nati with chanda samananda (Vani); the sukham is not to be shanta sukham, but chanda sukham, centred therefore in Chandibhava of Mahakali, not in its own chatusthaya, nor on the Maheshwari pratistha. (thought-perception sruti-smriti). Last night the vijnana-buddhi made a preliminary self-arrangement, which has been disturbed this morning & gives glimpses of itself only through clouds. This vijnanabuddhi has now to arrange its movements in the surya jyotis. Kamananda has to recover its recurrent activity. The tapas, active in the lower estate of being in front of a veiled Chit and blind to it or to all but a few illuminations from it mostly ill-directed by the gropings of the manas in the twilight of the manasa buddhi, is in the higher estate of being and must therefore be in this siddhi, first a selected activity of the Chit on the background of the luminous Chit and ultimately a reproduction or cumulative result of the Chit. Henceforward therefore the tapas and the faculties of power, aishwarya, ishita, vashita must be habituated to act on the background of the knowledge, first as the selected activity, then as the cumulative result. Knowledge of the general state of being & of the forces at work in any given Apas is now fairly perfect in wideness (brihat) & in satyam; but the defect of the ritam arises in the attempt of manasabuddhi either as stress of speculation, mental knowledge tapas, (manasasmriti, judgment, imagination, memory working on observation & by inference) or

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as stress of mental will-tapas to select the event or the decisive force out of the Sat & the Tapas. Henceforth the tapas must act on the basis of the vijnanabuddhi eliminating the remnants of mental tapas of will & knowledge. The full asamata is once more manifest in the system, with duhkham, and the authority of the sources of knowledge is denied; conflicting assertions are once more proceeding from the vani. Afternoon.. The old form of samata with dhairyam & persistency in the tapas, but with no faith or pure ananda in the upper layer of the mentality, has been established; the Mahakali tapas is in abeyance. The present occasion therefore presents all the features of the old relapses into asiddhi. The only things that have hitherto held firm are some of the incomplete siddhis, eg vyaptiprakamya, physical ananda etc. Sarvasaundaryabodha struggles to reestablish itself, but is only partially successful. On the other hand there is complete rasagrahana &, except with regard to human faces, rasapriti & rasabhoga of physical vishayas. Sravana has been a little lowered in the surety & completeness of its bhoga, but not substantially. The Shakti is now strengthening the yuddhananda and parajayananda in the system, as it was through the insufficiency of this ananda that the collapse of these two days was effected. The Mahakali tapas is once more repossessing the system. In the evening strong akasharupa of all types, but in one rupa (cards), the lifelike forms instantaneous & unstable. Strong aishwarya. Exact trikaldrishti more frequent than formerly and error less extensive.
.. Nov 25th Faith is not yet restored, nor is the disorder in the system yet righted; touches of lighter asamata continue. On the other hand the siddhis persist, though in a state of imperfection and alternating or mixed with [asiddhi].2 Vijnanabuddhi is not yet established. Shanta udasinata mixed with active movements of ananda is the prevailing condition.
2 MS siddhi

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The news in the papers today seems to indicate, if entirely true, the samula vinasha of the Europeanised revolutionary movement in India. If that is a true indication, it is a step in the right direction; but appearances are so deceitful that future events must be watched before the indication can be trusted. The old confidence in the selective trikaldrishti as opposed to the trikaldrishti of tendencies & possibilities has been too much undermined for me to accept any longer even the most obvious suggestions, especially where the mind interprets events in the sense of my own desires. Trikaldrishti, it is evident, is still only fitfully correct in its selective & determinative activity, but increasingly perfect in the pure perceptive. This however acts within a very small range. Rupa (Akasharupa & chitra) is now growing stronger. Clear human figures in the akasha are becoming frequent. Communication of Yoga by vyapti to those practising in the immediate vicinity is also becoming stronger. Aishwarya is no longer an occasional output of will working upon an obstinate plastic material, but a powerful Shakti struggling with another powerful Shakti. The opposing force is still habitually the occupant of the Akasha and successful when not overborne by a strong & persistent pressure. The weakness of this movement, although it is capable of bringing about sudden powerful results, is that it establishes only a momentary force in the Akasha, instead of a permanently growing Power of Nature in the material ether which will form a dominant centre of Kali always responsive to the Purusha in this Adhara. It is noticeable that when this Shakti fails in its effort, the object after executing a contrary or different movement, returns to fulfil the original will when the struggle is over. This seems to show that the adverse Power in the akasha is also not a native of the Akasha & therefore has little more staying power than the Shakti of this Adhara. It is stronger only by use of the previously existing natural obstruction in the ether considered as a plastic material. It is also noticeable that when the object sits tight in its resistance, circumstances often arrive which compel it to execute the willed movement. None of these features are new; they date from the commencement of this sadhana (of the vijnana) three years ago (in 1910 on first coming to Pondicherry). At times

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they have seemed to be on the point of being corrected in the sense of a perfect siddhi (within a very limited range) & so it was more than once confidently recorded; but now the same features occur in a much wider range of activity. This is apparently what is immediately intended by a recent lipi, “It is useless to distinguish life from Yogasiddhi.” It remains to be seen whether, as is suggested, these limitations are so powerfully brought forward, because they are on the point of being removed. The last defect is the tendency to create only a temporary result, then relapse, then succeed, & so slowly move to some kind of final success. Unless this defect is removed the rapidity so often promised cannot come. The Brahmadrishti is now well-regulated, but still depends on smarana, the Sarva, Ananta & Ananda are more prominent than the Jnana Brahman. Nov 26th The force of the Aishwarya is now showing itself in a wellestablished generality of efficacy, but not either of invariable or of ordinarily complete efficacy. There are exceptions in which there seems to be no effect, or only a slight temporary impulse or movement. Today utthapana has been firmly resumed, after some futile beginnings in the past month, with the horizontal position of the arms; the force of laghima and mahima has greatly increased in the interval of non-practice, the defect of anima diminished. At the first attempt (6 am) either arm maintained itself easily for 17 minutes or 15 with only a slight defect of anima, more in the left arm than the right, and a pressure of adhogati that only became pronounced at the end. Kamananda is again increasing on the body. The Will has resumed its pressure on the body for saundarya. Utthapana of the left arm (horizontal position) resumed & continued from 10-49 to 11-49, one hour, the adhogati asserting itself with some force, but much less than formerly, during the last ten minutes. Strong pain given to the system (burning in the eyelids by the flaming tip of a match, and muscular pain of indigestion in the breast & back) showed that the sparshas habitual[ly] causing pain can no longer entirely shut out ananda, even when they are very

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powerful, but can temporarily overpower them. In all cases there is rasagrahana, but not pritih or ananda. Pritih is only beginning. Kamananda is resuming its former maithuna intensity. An extension of the jnanam Brahma has brought into play a rich action of the telepathic trikaldrishti. Hitherto what was seen were the immediate forces of possibility & actuality in operation outside the living objects which act, pranad ejad, proceeding from elemental or other powers who people the universe; inside the living object were seen the mental states, feelings, impulses, tendencies, thoughts, nervous & physical states, proper to the conscious waking mind; now a fresh element enters with the clear perception of the dominant idea in the superconscious dream-mind (manomaya purusha), which dictates usually the ultimate action. Beyond this is the non-telepathic trikaldrishti which can alone perceive what is the unalterable eventuality actually destined. This perception is contained in the sleep mind of the manomaya purusha, where all beings know the past, present & future. The rest is a matter of range, arrangement & proper action of the knowledge. The perception is now goagram aswapeshasam. Utthapana of the neck, raised position, maintained for a quarter of an hour; not yet at ease; laghima & mahima partially manifest, anima defective. Swapnasamadhi in the afternoon; fragmentary conversations (“dialogue”, lipi predicted before sleep) of two persons accompanied with images but no complete group (eg Kedar Das Gupta, long forgotten), combination of image, shabda & action, etc, attempt also at continued action; but all in chhayamayi. Power & knowledge are once more returning to the satyam, ritam & brihat, but ritam is very largely retrospective. Dasyam is fixed & powerful in the body, not yet usually intense. Swapnasamadhi is becoming once more brihat, but there is little of the ritam; in dream proper the associations of present ego & its images are still potent & prevent right vision, but incoherence is now slight. Utthapana of the left arm again for 17 minutes; the reminiscent muscular pain exercised its pressure with varying force but not so much as to make adhogati successful. Utthapana of the legs, simultaneously, was unsuccessful.

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.. Nov 27th Utthapana of the left arm for one hour. Some heaviness of the muscles at the beginning developing into muscular pain of a slight character and pressure of the adhogati but at no time sufficient to menace overcoming of the utthapana. At the end capacity still left for half an hour’s utthapana. General ritam of the knowledge, including trikaldrishti, grows rapidly, general ritam of the power is only preparing. Interpretation of the lipi is moving to the state of general ritam. Kamananda, again manifest chiefly or wholly in the states of rest of the body, sitting or lying, now again tends towards manifestation in the postures of exertion, standing or walking. Ananda is now confirming itself in all that hitherto kept anything of the nature of apriyam in the subjective & the objective being; it has also begun to fill up inequalities, beginning with the taste. Utthapana of the neck only for 9 and 12 minutes; adhogati powerful; of the leg (middle position) for 22 minutes; the force of the urdhwagati not pronounced, pressure of adhogati on the muscle.

Nov 28th Utthapana of the neck for half an hour; Mahima & laghima were strong though not yet entirely perfect, but Anima very defective; strong & troublesome pressure on the nerves & veins of the neck and back of the head, but not an overpowering pressure. Utthapana of the right leg for 7 minutes only in the middle position, Anima & Mahima very weak, laghima satisfactory; of either leg successfully in the horizontal position for 5 and 6 minutes, Mahima insufficient, Anima very weak. The morning chiefly spent in Veda & Life Divine. Subjective siddhis dull owing to flagging of the Vijnanabuddhi. In this reactionary state Ananda is dull in the purely physico-vital parts of the indriyas though strong in the mental and intelligent parts, the other siddhis sink to a low intensity and show whatever imperfections are still defectively purged out of them. Mahasaraswati tapas with the Maheshwari basis sometimes covered, sometimes visible through a thin veil of Mahasaraswati bhava. Recurrence on a small scale of the crisis of asiddhi in the

24 November – 2 December 1913

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first two chatusthayas centred in asraddha. After repeating the stereotyped movements, it gradually disappeared, leaving however a diminished faith and tapas. Nov 29th Utthapana of the neck in middle position for 15 minutes with great difficulty owing to violent An-anima; laghima at first weak afterwards strong enough to fill the place of a deficient mahima. Utthapana of both legs, middle position, for 5 minutes only, very defective. Utthapana of back, higher position, for 3 minutes; laghima & mahima a little stronger than formerly. The subjective siddhis not yet advanced. Kamananda sometimes intense, sometimes suppressed or subdued; general atmosphere of violent suppression. The assimilation has been resumed & is more in the control of the tapas; tendency to constipation diminished; free evacuation after 4 days, slight evacuations on the second and third. Health has been greatly strengthened Discomfort of cold and heat is being extruded from the body, but recurs, especially when it is of the nature of a surprise, eg the sudden touch of cold water in a chilly atmosphere, and the Shakti in the physical nerve system has not time to send a sufficient force of Chittapas to meet & assimilate the sparsha. Kamananda now comes without the smarana; it is more frequent and has a more constant tendency towards intensity. Nov 30th. Utthapana of the left leg, horizontal position lying on the side, half an hour. Laghima strong, mahima sufficient, violent an-anima in the sinew or nerve; of the right leg, horizontal position, lying on the back, ten minutes; urdhwagati deficient; of the neck, middle position, 20 minutes, difficulty of an-anima much reduced. In the afternoon utthapana of the right leg, lying on the side, 10 minutes, violent an-anima in the sinew compelled cessation, although laghima and mahima were sufficient. Kamananda established itself in standing & walking. Chitra of animal & inanimate forms suddenly strengthened; there is, however, still some resistance.

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In the evening jnana of perception & jnana of vangmaya were reorganised with finality as well as lipi in all but material legibility. A movement was made to the same end in the rest of the vijnana, especially in swapnasamadhi where all the obstinate defects of the past broke down initially in type. Poetry resumed Dec 1st The whole day has been devoted to a struggle, attended by revived asiddhi & relapse into all the circumstances of mentality, to establish the organisation of the ritam in trikaldrishti, telepathy etc on the basis of entire Brahmabodha including especially the jnanam Brahma. The one positive result is the intensity of the Brahma bodha. Subjective ananda has ceased in the prema, except occasionally; the chidghana is assailed by obstructions which prevent the secure possession of its bhoga, & even in some habitual features of the ideal rasagrahana and priti. Utthapana of the right arm for half an hour without difficulty in the horizontal position, and after an interval of three minutes for another half hour against an increasing pressure of an-anima. Advantage was taken of the muscular stress to confirm the ananda (rasa, priti & bhoga) of strong & insistent muscular pain. Kamananda at night began to recur in the state of samadhi
.. Dec 2d Utthapana of the legs, horizontal position, successively, a failure due to entire defect of anima and for the most part of mahima. Like the Brahmabuddhi yesterday, the Brahmaprema today was universalised and raised to a high intensity, bringing with it entire premananda on men, animals, objects & events. The movement now is to confirm all the anandas, except the physical, & the subjective siddhi generally, prema, kama, shama in the Ekam Brahma, so assuring it on the bahu, & no longer perfected by application through the Avidya to each object separately. So far as that movement was necessary, it has been accomplished, but it can only be finally safeguarded from interruption & relapse by being secured in the ekatwadrishti of buddhi, heart, indriyas & sanjna generally. The vani & script yesterday were confirmed in their proper nature

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as proceeding from the ananda & involving the vijnana. Faith also has been established in the truth of the instruments of knowledge; the satyam brihat is entirely confirmed & the truth of misapplied satyam is habitually perceived either before, with or after the event. The ritam however is yet defective, although its hold on the active consciousness increases & there is still uncertainty about the Adeshasiddhi & consequently about the entire rapidity of the physical siddhi & karmasiddhi. The rest is felt to be assured, since all the members are rapidly growing [in] force. There is constant pressure of the will on the asaundarya, but its compact resistance is yet far from being broken. In the afternoon the resistance to the Will had entirely the upper hand and a period of Asiddhi began, with its usual circumstances. This movement has continued since and such siddhi as manifests, appears with difficulty and as from behind a veil. The successful contradiction in all the Chatusthayas continues, although hitherto it has not been so acute as in the more successful invasions. Swapnasamadhi continues to grow in strength, especially in initial continuity of scenic action and coherence & intelligibility of lipi. Akasharupa is not yet able to confirm itself in the Akasha, but it manifests with an imperfect & fragmentary persistence. The frequency of vivid lipi is much obstructed. The attempt in the Brahmabodha to unify the upalabdhi of the Atman & of the Ishwara with the upalabdhi of the Brahman has begun, but is not yet successful. Separately, they are all well developed. The sadhana of pleasure in pain continues and the success is general, but not yet complete in the intenser touches.
.. Dec 3d 3

3 No entry was made under this date. One and a half pages were left blank before the next entry in this notebook, that of 12 December. Ed.

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1 – 12 DECEMBER 1913

Dec 1. 1. The slow strengthening of the Occidental and Oriental States which have been indicated as selected nations Persia, Turkey, Egypt, & for a time China & Japan; Ireland, France, Italy, Mexico, Brazil, Chile & Peru, the discouragement of the shakti of the others. 2. In India, (1) the amalgamation of all powers under a single control (2) the provision of equipment & means for their work (3) their protection in the period of growth. All this has to be done not by material means, but by tapas of the ideality through Aishwarya, Ishita, Vashita. The single control is God’s own, not any intermediary’s. During the peripeties a certain number of untoward incidents are inevitable; they must be minimised and finally obviated. 3. The strengthening of the centre, not only in self, but in outward reputation, means & power, so as to render it intangible. The first necessity is perfect vijnanabuddhi and Brahmabuddhi. Neither of these are unprogressive, but neither are allowed to establish themselves firmly in the system owing to the constant successful invasion of the asiddhi, which no longer confines itself to this or that particularity, but seeks to cover the whole field. Nevertheless, the nodus of the asiddhi is unfaith based on uncertainty as to whether the central theory of the Yoga, namely the Apas, Tapas & Adesha is not a falsehood and a self-delusion. Much more than the doubt
On 1 December Sri Aurobindo began a separate Record on loose sheets of paper. On 12 December he returned to the notebook that he had used for most of the Record of 1913. There are entries both in the notebook and on the loose sheets for three dates: 1, 2 and 12 December.

1 – 12 December 1913

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about the rapidity, is this the root of the whole disorder. No part of the siddhi has been allowed to remain free from the successful attack of the Asiddhi. If any part were firmly acquired, the rapid addition of the rest could not be resisted with any hope of success. As it is, the siddhi progresses & even progresses rapidly but with a broken & resisted rapidity. Much was expected of yesterday’s movement, but it has been followed up by a struggle, not a victory. The intensifying of the Brahmabuddhi is the one positive gain, & to this may be added the firm extension of the brihat in the jnana with the mixed satya & anrita of trikaldrishti & telepathy. The difficulty is in the insufficient strengthening of the decisive viveka & the insufficient finality of the transfer of the intellectual movements to the vijnanabuddhi. The lipi announcing the finality of the transfer referred only to the completion of the process, not to the security of the results attained. The attack has destroyed the conditions of the vijnana manifestation and they have to be reconstituted in the active consciousness. There is as yet no finality of settled truth or settled effectiveness. This is one side of the truth; the other is that the transfer has been finally secured, since it is only in appearance that the ideality has been disintegrated in the active consciousness. The disintegration is real to the intellectual judgment, not to the viveka. Dec. 2. The Adesha-siddhi is seen to be more possible than before, but not yet certain in fact, still less in time and extent. The confirmation of the faculties of knowledge in certainty, the confirmation of the faculties of power in effectiveness are the means by which the faith in the Adesha-siddhi will be established. At present both of these are effectively resisted in the outer swabhava; while the first two chatusthayas are effectively resisted only by invasion from the outer world-environment. This confirmation need not at first extend to invariable certainty & effectiveness, but to the exclusion of general uncertainty & general ineffectiveness. At present it is seen that the power can produce given particular effects, but its control of the final effect is still poor, & so long as this is so, it cannot be held to

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be siddha. Nevertheless, the hold on the final effect is increasing in force. Dec. 3 There has been a relapse, as powerful as the combined forces of the outer world could make it. The attack on the samata has been furious and has had some superficial success, but the dhana, the parvata remains unmoved & intact. The second chatusthaya has been successfully inhibited from its full & arranged action, but here too the success is superficial. The third has been partially affected in knowledge, entirely in the unfinished parts of power; not at all in samadhi. The rest has been obstructed, not really affected. The fourth & fifth have been obstructed & to a certain extent injured. The first thing, as always, is to restore the anandamaya action of the vijnanabuddhi and Brahmabuddhi. This after a long interval is being done. Dispelling & expelling of the intellectual & emotional activity forced again on the system is the indispensable preliminary, and this is often difficult because it entangles itself, by habit or of deliberate purpose, with the legitimate action. Absolute passivity, absolute sraddha in the Master of All, is the means. There is no other means. It is essential that all should be recognised as the being & action of the Ishwara and yet that the two agencies Arya & Anarya should be distinguished. Dec 4. The passivity & sraddha are being established, first, without any demand, but always with the udasina lipsa. The tapas is not yet pure of the temperamental stress left by desire & preference. There is still a preference, but of tapas purely, not of Ananda. The full Mahakali Mahasaraswati Tapas cannot manifest without a greater power of vijnana. There must now emerge the determinative knowledge & the determinative aishwarya, forming the ritam of the jnana & tejas, satyatapatya, satyadrishti. Henceforth the tamas will be steadily eliminated from the pranic system & the body. The perceptions are real in themselves, not right in the mental impression produced.

1 – 12 December 1913

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Dec 5 There must be the full activity of the kriti; only the means must first come. No more action without means. Therefore a period of repose is necessary; for self-collection & for emergence. The opposite tendency belongs to the intellectual tejas. The action of the intellectual tejas is still habitual as an involuntary accompaniment to internal & external activity. Its removal is the condition of perfect vijnana. There must be no straining after truth of knowledge or efficacy of power, but natural prakasha and tapas. The freedom of the mind from intellectual speculation is being restored. The asiddhi that has come is assisting the reestablishment of the second chatusthaya on the basis of a perfected nati and samata. The positive ananda, sraddha and Mahakali tapas have now to be restored. There was a slight disturbance, but it has righted itself; only the result is the tapas without the sraddha. As for the ananda, it is there & will now be entirely confirmed. There is the beginning of the satya tejas & satya tapas, but only as yet the beginning. Dec 6 The pressure of the old tejas has been removed from the central system, but it still surrounds the nature. When that is dispelled then the present difficulties will disappear. At present it seems that the intellectuality is justified in certain of its conclusions; but on the contrary it is the ideality. The clearance of the doubt has only begun. All that may be true, yet the ideality may be justified. Dec 7. No appearance of failure should be allowed to affect the fundamental faith. It is true that the defect of overstress in the knowledge has not been cured, the struggle to establish the ritam seems to have failed, the Vani seems once more to have misled; but all this will be cleared as soon as this siege of the environment is lifted. It is now clear that the brihat satyam of telepathy & telepathic trikaldrishti is perfect in all but thought & even, though more obstructed, in the thought. It is clear also that the positive trikaldrishti

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which decides & arranges or is itself naturally the ritam is on the point of perfection, but prevented from consistently manifesting. The satya tejas & satya tapas have first to be perfectly manifested. Now the satyam, brihat & an imperfect ritam of the tapas in aishwarya, ishita [&] vashita, have been manifested in a series of movements. This siddhi also is liable to interruption and obscuration, but for the future it stands & will always emerge from the obscuration & overcome the interruption. The confirmation of these powers in the Yoga, the life, the body is awaited. The instances of successful tapas are becoming more frequent, as predicted in the lipi, & are on the point of generality. The lipi “ruler of the subjectivity of others” is also being justified. What has now to be done is to break down the remaining resistance, whether near or at a distance, whether in subjectivity or objectivity, whether in sadhana or life. Although it is not apparent, this can be done rapidly. Finally, the success of the siddhi in knowledge is now well founded. The ritam has begun to be well-established & increasingly powerful everywhere. It is now being developed & fixed in the tejasic touches, at the side, in the lipi & the telepathy of thought. It is already dominant in the central viveka & the general telepathy. The foundation has been laid for the final transfer of the thought & knowledge from the vijnanabuddhi to the vijnana. The powers of Tapas increase in their dominance & insistence. Samadhi, manifesting from time to time, shows always a little more progress. Only the rupa is now strongly obstructed. Dec 8. The Tapas having confirmed its general force in particular actions, seeks now to get at the centre of the Bhuh-Prakriti and command final result. The movement in saundarya is still positively adverse & in the rest stationary with a tendency to relapse. The script has been justified; it will therefore continue to deal with future as well as present; but all instruments are still weak in exactness of time & place & order. The distant future is also not yet included in the range of their proper action, except in isolated examples. Today, that will begin to be remedied.

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The physical siddhi will revive from today, beginning with the Anandas. The health & utthapana will rapidly follow in the next two or three days. Already physical ananda (kama) is becoming common in samadhi & dream & seeks to prolong itself there. It needs now only fixity in continuity & intensity. The physical ananda has already begun its battle for fixity with a series of initial successes. These are now confirmed by an outbreak of ahaituka maithunananda unparalleled as yet in its prolonged continuity & intensity. The continuity & intensity are now being constantly repeated, though the ahaituka maithunananda is still rare. Dec 9. The growth of ananda & preparation of health are being fulfilled. Utthapana remains. There has once more been a storm in the subjective ananda due to the siege of egoistic mentality from the environment centred in the intellectuality. This will now pass away & the finally perfected knowledge & power prevail steadily & swiftly over the ajnana. The second chatusthaya has once more been reestablished on the basis of the Mahakali Tapas & the nati, not yet of the perfect sraddha There must be utthapana this afternoon & evening, basing, although at first imperfectly, the rapid development of the perfect secondary utthapana. The primary is well developed, but as yet imperfect & subject to interruption; but it soon recovers itself. The teeth are once more after a long eclipse recovering the tendency to perfect whiteness. This is a sign of saundarya struggling to overcome the strong block of asaundarya. Utthapana of both arms from 1.34 to 4.34 first hour and a half medial or half-medial position, second hour & half vertical position; some spasmodic efforts at active ananima ineffective, they only gave trouble for a few minutes during the third half hour, then disappeared. Reflex strain in the back, but gave no trouble. The whole, except for two quarter hours of sitting, done while walking. Primary utthapana perfected. For the arms only the horizontal position has now to be fully tested. Therefore utthapana of the left arm

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in the horizontal position was continued from 4.34 to 5.4. Violent ananima applied from above as an actual downward pressure of pain on the muscle, but the mahima & laghima defied the strain, which finally began to lose its acuteness while increasing in a dull & heavy pressure. This is the first time the utthapana has been so prolonged; the longest previous period even for the vertical position, lying down, which has long been entirely conquered, was 3 hours. Ananda has been persistent, except for discontinuance at night & early this morning, but it has been more in the suppressed & subdued forms than in the intensity. Utthapana of the left leg, medial position, for half an hour. Mahima insufficient; no pronounced ananima. Dec 10. The same break in the physical Ananda. Health is strengthening itself, but not yet established. There is also a disturbance in the third chatusthaya owing to the outbreak of excessive stress usually associated with the Mahakali Tapas. There is, however, no reaction. The tapas is fixed & indeed the whole second chatusthaya except the sraddha in the Adeshasiddhi. Today the basis of the faith has to be soundly laid. The renewed attack on the health must be pushed away and arogya founded, though not yet perfected, in the deficient parts. Only the kamachakra remains for a slower process. Utthapana has to be prepared in the other parts of the body. Rupa develops more perfectly. Utthapana of the neck for 20 minutes. Laghima & Mahima deficient except at the end; the an-anima was strong at first but afterwards diminished. Its effects remained in the muscles of the neck Utthapana of the right leg failed in mahima; first for 5 minutes, then fifteen; in the back also it failed. There was a general lassitude in the body as the result of yesterday’s tapasya. Rupa more perfect in one or two occasional forms or flashes, but no more decisively advanced than yesterday. Dec. 11 The Mahakali tapas persists in spite of attack & pressure, but feels the pressure & tends to relapse more in personality than tapas

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towards the Mahasaraswati form. The ugrata of the faith & tapas has abated in obedience to ill-result aided by the quieting effects of relief from the immediate amangala. Rupa grows stronger, but cannot stabilise in the Akasha. Kamananda interrupted at night, but resumed in the morning with less difficulty than on the previous days of its interruption. The new attack on the health seems to have been repulsed, but old fragments of roga still prevail by a dull obstinacy of persistence. Utthapana of the right leg, medial position, for half an hour; some difficulty owing to artificial pressure from above taking advantage of insufficient laghima & mahima; of the left, horizontal, for ten minutes, with great difficulty. Mahima very insufficient; ananima strong. Utthapana of the left, medial position, reclining in arm-chair, for hour and quarter; laghima very strong, mahima involved in laghima, ananima expelled, but sometimes recurrent Strong attack on the first three chatusthayas, successful in disturbing samata & clouding sraddha, but resultant in confirmation of the Mahakali-Mahasaraswati form of the personality & the growth of the ugrata. Vijnana very full & active in jnana in the morning, disturbed for the rest of the day. Dec 12 The strong confusion of the thought perceptions caused by a violent attack of the Evil in mind now takes the form of distorted interpretations involved in right perceptions which are seized, exaggerated & by exaggeration & overstress falsified in the mortal mind. The kamananda yesterday was persistent & of the initial intensity, but not continuous; as usual it was forcibly suspended at night & recovered, this time on waking, also by force, but its firm recovery combated for a while. The struggle over arogya continues, undecided, although at present arogya is stronger than the attack. The siddhi of Power has been thrown back & there must be a struggle fought out once more to expel the asiddhi from the Akasha. Kamananda this morning persistent, intense and insistent on growth; it is still obstructed in its attempt to pervade & possess the body.

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12 – 21 DECEMBER 1913

Dec 12th. The developments of the Yoga from the 1st to the 12th have been noted on separate sheets; this interruption is a concession to the transitional disturbances that result from the constant and almost unintermitting siege of the world-environment. In future it is intended to disregard the siege in its results, merely noting its recurrence, except where its results are positive & produced in the yet unestablished movements of the siddhi. The faith in the eventual Yogasiddhi can no longer be interrupted; for, even when the opposite suggestion is made & supported by the rationally irrational intellect of infinite possibility, the unfaith is rejected & thrown back into its proper element. The faith in the rapidity of the Yogasiddhi is also positive in its substance, except with regard to saundaryam & karma, but varies in its intensity and incidence. Only the faith in the Adeshasiddhi is still in the inchoate condition. The transfer of the perceptive & determinative intellectuality to the ideal plane has been violently & artificially retarded for the last two or three days by rushes of cloud & confusion, by a constant hammering of apparent refutation & ill-result at the sraddha. Nevertheless it is still being steadily pursued under all difficulties and is now about to be extended to the movements of tapas & tejas, which like the prakasha, must be made entirely satyam & ritam in the brihat. In the prakasha it is the perceptions of actuality & especially of determinative event in the actuality which are the remaining centre of deficiency and their imperfection is intimately connected with the common action of asatya tejas & asatya tapas in the Will powers & Will-states. Chitra & samadhi, obstinately obstructed, progress with a hampered slowness which cannot yet convert itself into rapidity. Arogya struggles towards finality; kamananda grows &

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persists, stimulating from time to time other anandas; utthapana has definitely entered on its final uninterrupted progression; saundaryam alone remains ineffective & uneffected. Karmasiddhi awaits the faith in the Adeshasiddhi. Kamananda throughout the day was active, insistent except for intervals of forcible obstruction, recurrent when not continuous; but in the sitting or lying position, estopped for the time in the erect or in ambulation. The siege was allowed to prevail in the evening so far as temporarily to interrupt the faith & knowledge & produce old & long discontinued movements. Utthapana throughout the day was unsuccessful. Akasharupa is still in the same condition, manifesting, but unable to possess & hold the Akash, an intruder & not a resident. Arogya still struggles, on the whole with a qualified success, against the fragmentarily recurrent or persistently recurrent denials of arogya. These denials are fragmentarily recurrent in the phlegm, cough & neuralgia (& in itch except one spot,) & unable to fasten on the body, persistent, without itch, in the eruption, persistently recurrent in the slighter ailments of the digestion. The tendency of urination has been much reduced during the last three or four days. Dec 13th The siege has, today, been lifted, but the full vijnana is not yet manifest. At present the siddhis of power are being allowed to manifest through the Bhuvar tapas or the Swar-tapas on the objectivity. Manifesting through the Bhuvar tapas the Will tends to produce powerfully immediate results & more intermittently, often by indirect means & after much tergiversation, final results; manifesting through the Swar tapas it fastens more often on general than on particular effectualities or seizes only on the general effect & some of the effectuating movements. When the pure Chittapas manifests in vijnanabuddhi & manasbuddhi, there is a more consistent simultaneous & sometimes identical knowledge & effectuality, but the manasabuddhi is constitutionally averse or unable to hold for a long time the continuous activity of the Chittapas. When this Power is thus active through vijnanabuddhi & manasabuddhi,

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the knowledge also tends to lapse back from the ideality to these organs. It is now especially at home in vijnanabuddhi, where it perceives all or most of the forces at work, the possibilities, many of the immediate actualities & sometimes the eventual actuality. The movement is now towards a levelling up of the siddhis of Power & siddhis of knowledge. Script & vani have been made manifest to the mind in such a way that the real script & real vani can be distinguished from their secondary reproductions & from false simulations. Egoistic activity has been once more expelled and driven back into the world-environment. The Jiva is now only a secondary ishwara, bhokta, bharta & jnata receiving all things as a centre of enjoyment & lordship for the Purushottama. Kamananda is once more active in the erect position and during movement of the body, but intermittently, not with continuity. There is an initial movement towards its recovered action at night and in samadhi. Trikaldrishti of telepathy has once more manifested; it has two movements, one purely receptive, in which the movements past, present & future of an object reach the mind, but there is no active knowledge or discrimination of their actuality & relations till after the event, and a second both receptive & discriminative in which the future eventuality is correctly known before the event. In both cases but especially the first any tapasic stress on the intention, tendency, thought or impulse of the object as indicative of the eventual movement, leads to error; the same is true, if there is any attempt to infer intellectually the result from past or present data. Self-active non-telepathic trikaldrishti is at present more of the skylight than of the direct variety. This is not, however, always the case. The just telepathy of thought which has hitherto been very poor in range and uncertain, is now in frequent play, eg in watching cardplay to know the idea in the mind of the player, but it has not yet its full exactness, only a general truth. It is showing itself from the beginning to be more reliable than the words & signs of the thinker, from which often false inferences are drawn. Right interpretation of lipi and rupa are also prevailing over the intellectual, imaginative and speculative interpretations.

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The tapas has greatly increased in effectiveness without being yet master of the akasha In the afternoon there was a relapse to intellectuality and ineffectiveness with a lowering of the Mahakali tapas. The system took refuge in subjective inertia. The animal form which for a long time was excluded from the Chitra, is now of frequent occurrence and a rich perfection & variety, though not as yet on a level with the human form & the landscape. The separate inanimate object and groups of objects have also begun to manifest. The tapas is working on the Akasharupa, but it still fails to hold the physical ether; nevertheless it tends towards a more lingering transience than its former entirely fugitive display. Shabda & other drishtis are still very rare & poor in range &, usually, in force. Tivrananda is acquiring intensity in its sukshma touches. Utthapana of the left arm, horizontal position, commenced while recumbent on the right side, was visited at once with a violent pain of ananima; after some minutes changed to the sitting position & walking, the ananima diminished, & the utthapana was maintained with increasing force for an hour & a half, but the ananima finally returned & terminated it. The right arm continued for an hour; then ananima grew suddenly upon it. It is noticeable that when held out rigidly, the ananima takes the form of strong muscular pain in the shoulder muscle; when held easily & slightly crooked, the ananima comes after a long time & takes the form rather of uneasiness. In both cases there is no pull of gravitation from below, the laghima of the arms being perfect, but a pressure of gravity from above, oppressing the mahima through ananima. Utthapana of the back persisted for nearly 5 minutes with intervals of varying pressure & growing urdhwagati. Other utthapanas were unsuccessful. In the afternoon & evening the vijnana was again successfully clouded. It is noticeable that the trikaldrishti of exact time is growing in frequency, eg the return of B. [Bijoy] the other day at 7.55, the return of N [Nolini] & Br. [Biren] today by 7.

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Dec 14. Sunday. There is a growing strength of Samadhi; shabda & sparsha returned & were combined with rupa & action; distinct & coherent lipis occurred; the actions seen were more prolonged and better organised. The organisation however, as well as the prolongation, is still rudimentary. Kamananda was this time successfully established in the night, but is only occasional in sleep or samadhi. The body is still unable to maintain it with perfect continuity; although the relapse is now a habit forcibly maintained, and not at all a necessary relief or respite. Akasharupa maintains the same character of persistent pressure on the Akasha without possession or any real stability. Arogya in the digestive faculties seems now to be tending away from the struggle between health & the petty fragments of digestive ailments (for nausea, constipation[,] diarrhoea etc have for some time been absent from the system except in touches of looseness, obstruction, nauseative tendency) to the old struggle between abnormal assimilation of food & normal or abnormal waste. For the last two days waste has been abnormal. Waste has to become subnormal without disturbing the digestive processes. Kamananda is now fixed, either recurrent or continuous, in all states except that of sleep & samadhi. Sukshma tivrananda is rapidly developing ubiquity & intensity. All the sahaituka physical anandas are now constant in the body, except vaidyuta which is yet rare and occasional. Ahaituka tivrananda is now becoming spontaneous although usually with some aid from smarana. The subjective anandas, although well-established, are liable to clouding especially by the loss of the sense of beauty in the adaptation of form to guna. If the Brahman is seen in the guna of a face that is mean or ugly, the meanness or ugliness becomes itself beautiful to the inner eye & through the inner eye to the outer vision; but, this failing, the shuddha & premanandas fail by temporary loss of the chidghana. Premananda is also attacked by old sanskaras of relation & non-relation. Normally, however, chidghana, ahaituka & suddha are permanently manifest; prema is there usually in the priti, not so commonly in the bhoga. Arrangement of lipi has been well-established both in chitra

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and akasha. The struggle now is between the slowly growing intensity & vividness of the letters & the old tendency to vagueness, dimness & illegibility. This intensity & vividness was formerly perfect, but exceptional, it is now imperfect, but tends to be normal. The lipi is usually intelligible even when imperfectly legible, but its interpretation by the ideality is often obstructed; eg the lipi Pyrotechnics on the Kart[t]ik Purnima. Owing to the mind’s ignorance of the fact that it was Karttik Purnima or that here it is usual to have fireworks on that tithi, the lipi remained unintelligible in its main purpose until the evening when the fireworks began. Utthapana of the right leg, medial position, for half an hour with but slight ananima, discontinued owing to deficiency of established laghima and mahima. Subsequently utthapana of the back attempted without success, owing partly to commencement with the medial position, attempted again and successful[ly] maintained for 15 minutes; increasing laghima & mahima made the utthapana easier & easier, instead of its becoming more difficult by long continuance, and at the end only a slight dull pain of ananima in the hips and vepathu survived out of the first strong asiddhi. The back was then lowered to the medial position & could have been maintained owing to strong laghima, but there was violent vepathu; the utthapana was discontinued owing to an external occurrence, otherwise it might have been maintained for an indefinitely longer period. This is the first time utthapana of the back has been established. Confusion of the first & second chatusthaya, due to confusion of the third, again occurred. The difficulty in distinguishing the Personality of the Master of the Yoga, owing to the interference of inferior personalities, is now a main cause of unfaith & discontent. In the afternoon the confusion was cleared from the first & second chatusthaya, though still left in the third, in order that there might be no farther premature demand & therefore reaction of disappointment & discontent; the main agent in the clearance has been the final subtle but perfect distinction in the vivek between the supreme vani & script (not yet active) & the minor, secondary & immediately active & directive vani & script which are henceforth

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leading the siddhi forward. A similar distinction is being made but not yet perfected between ideal & un-ideal stresses of tapas & prakasha. At the same time the final transfer of the remnants of intellectuality to the ideal plane through the vijnana buddhi has begun to be completed. Dasya is on the verge of fullness, the ego remaining only in the sakshi and in some emotional remnants; the rest of the individual being lives now a secondary life as a conscious becoming of the one Being. Raudrananda, ahaituka & sukshma (materialised), has for some time been established in the system; vishayananda today has received similar rights in the physical body & vaidyuta is beginning to be regularised, although at present it is more often negative than positive. The five sharira anandas now usually occur together, involved in the main bliss-touch or explicit & accompanying it; this concomitance, however, is not invariable. Premananda is once more generally active & in individual touches intense. Subjective vishayananda is shaking off its occasional obscurations. Sraddha has once more been firmly established even for the sceptical intellectuality in the whole range of the siddhi except karma; there the sraddha is still [not] vijnanamaya & questioned by the surviving intellectual activities. The sraddha of rapidity is not yet similarly extensive. During the evening & night there was a cessation of the siddhi; the vijnana, the Mahakali tapas etc were kept in abeyance, the kamananda suspended. Only samata & the fullness of the first chatusthaya, especially of anandamaya nati remained. The intellect attempted to be active in trikaldrishti, but was almost invariably [convicted]1 of error, false stress, false understanding. Rheum tried to materialise. Dec 15 The final condition of yesterday was continued in the morning with some modification; receptive telepathy was allowed to recover its activity & a sort of vijnanamaya thought-perception allowed. The object seems to be to stamp on the manasa parts of the being
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the realisation that all is intended, even what is most adverse & least understood, as a step in the siddhi, all brought about by the Master of existence, even when seeming to be brought about by inimical Powers, & all therefore to be received with submission. This state of realisation, however, can only be final if it persists when the Mahakali tapas is active. The Ananda of cold is being increased by repeated & continued exposure to cold wind with the bare body. Only an almost subliminal part of the nervous system persists in the sanskara of discomfort & the reaction of rheum in the nose. This rheum just succeeds, so far, in materialising itself, but is unable to lay hold on the system. The discomfort of exposure to solar heat is also sinking down towards the subliminal Prakriti. Kamananda today, though intense at times, was much interrupted. Akasha rupa & samadhi steadily increase. Dec 16 The condition of the last two days has fulfilled its purpose of establishing firmly the anandamaya nati; all adverse movements are now recognised throughout the whole nature as the divine will and accepted with negative, when not with positive, ananda; their purpose is perceived or, when not perceived, taken for granted. Disappointment & despondency, when they offer themselves, are immediately or almost immediately rejected. These conditions persist even though the Mahakali tapas has been remanifested even though with small intensity. The Mahasaraswati nature with the Mahakali tapas has accepted entirely the full dasya. Faith is now imposed on the intellect even in the saundaryasiddhi as the result of two or three slight but noticeable effects of the will on the body which establish in type the possibility &, to the reason arguing from experience, the divine intention of the siddhi. Only faith in karmasiddhi is still wanting in the intellectual parts of the general (non-personal) nature. The vijnana is [ ]2 transforming all thought & perception into the type of the vijnanabuddhi.
2 MS being

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Utthapana of the neck for half an hour in raised & medial positions. After twenty minutes the inferior position, without support for the back, was attempted, but brought on strong pain of ananima. The utthapana of the leg was abandoned after ten minutes owing to unsatisfactory nature of the laghima and mahima, although it could have been continued longer. The full force of the Mahakali tapas & personality was allowed to take possession of the adhara in the evening, but as usual brought on activity of the lower tapas and reaction. Dec 17 Telepathy confirmed afresh today, but under circumstances which brought on a brief attack of the intellectuality. The transfer of the intellectuality in its remnants to the ideality, the regularisation of the higher ideality and the extension of the vijnana continued. The greater force of Mahakali tapas is being attempted & persisted in in spite of untoward results. Vividness & legibility of lipi is becoming more common. Akasha rupa of the vivid kinds usually now dwells a little in the akasha & often before the eyes before vanishing, but not yet long enough to constitute stability. Kamananda is persistent & often intense, but interrupted & seldom continuous. Health in all its parts is striving to get rid of the recurrent touches of fragmentary roga & where the recurrence is persistent & prolonged to reduce it to the fragmentary condition. Dec 18. The result of the last three days’ movement has been to transfer all the movements of mind normally to the ideality, to establish the truth (satyam) of all telepathies & arrange for the ritam, to increase the strength of the telepathic trikaldrishti & justify all movements of tejas & tapas as satyam, but not as ritam. The ritam is especially uncertain in essential trikaldrishti & this uncertainty leads to frequent relapse and an occasional & fragmentary play of the intellect. Power is greatly increased & always produces some kind of effect, even often the exact effect, but owing to the surviving strength of the resistance fails often of its specific purpose, is insufficient in finality and, even producing specific & final effects,

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does it with effort, waverings in the object, variations from the settled arrangement. This is the case even in the field of experiment & in the karma of life these defects are much more pronounced; there also the trikaldrishti is still rudimentary. As a result sraddha in the karmasiddhi has failed to establish itself. There is faith in the rapidity of the vijnanasiddhi, especially now that the rupa & samadhi grow with an increasing pressure on the objective akash & the physical system; faith in the physical siddhi, but not a settled faith in its rapidity; no faith, except the ideal sraddha, in the most important part of the karmasiddhi on which all the rest depends. Utthapana of the neck raised & medial position, with support for the back, one hour; the last half way with pressure of ananima on the muscles of the neck. Utthapana of the left leg, horizontal, side position, fifteen minutes, with stress of ananima on the sinew kept out by the Will. Crisis due to the attempt of the Shakti to raise the siddhi from the ideality of the vijnanabuddhi with subordinate action of manasa ketu, to the vijnana with subordinate action of the manasabuddhi. Dec. 19 A confused condition of the vijnanabuddhi, in which there is sometimes action of the vijnana with reaction of the vijnanabuddhi, sometimes of the vijnanabuddhi with reaction of the manasa perception, sometimes the old action of the unillumined or confusedly illumined intellect, sometimes a mixture of these three functions. The attempt at finality of perfect samata & Mahakali tapas has failed once more. The sraddha established is once more interrupted and only fitfully recurrent. The combination of the ananda, samata & knowledge with the effective Mahakali tapas in the Mahakali-Mahasaraswati personality was again effected, but the Mahasaraswati element predominates & the stronger movements of the tapas are only occasionally active. Sraddha in the kriti is wanting, & sraddha in the rapidity has been modified. Health & final effectiveness are being successfully resisted. Utthapana of the neck for one hour. After forty minutes the

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ananima, till then apparent only as muscular sanskara or reminiscence became suddenly violent & effective & could only be resisted by physical means. Dec 20 Abandonment of personal tapas and lipsa. Unprecedented strength of dasya, udasinata, sometimes with vairagya, sometimes with positive ananda of samata. Kamananda active Dec 21. Sunday. Another struggle to reinforce the combination of the first two chatusthayas, of passivity and tapas. The third chatusthaya began to reemerge from the successful siege of the manas tattwa. Samadhi was especially powerful, combining the more important drishtis, rupa, shabda, sparsha, karma, especially in groups of human beings speaking & acting & brief but perfect continuity of action was manifested. All the other elements of vijnana recommenced, but against a siege & in a cloud of mental perceptions. Exact trikaldrishti even manifested, but pursued by doubt & speculation & a disturbance of the view of right arrangement. Nevertheless one of the most powerful attacks of asiddhi has been overcome & defeated & finality definitely arrived at in the first chatusthaya.

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22 DECEMBER 1913 – 15 JANUARY 1914

Record of Yoga Dec 22d 1913...

.. Dec 22d Monday. 1913. .. The 21st Dec marks the close of a period. The first chatusthaya, hitherto always subject to apparent & superficial relapse by adhyaropa & intrusion of trouble, asamata & nirananda from outside, is now superior, by reason of the final repulsion of desire and recognition of the conditions of the Yoga, to these intrusions, although a minor adhyaropa is still possible. The second is firm, under the surface and often on the surface, in all except sraddha, firm in itself, but not complete in its range or all its circumstances. Sraddha in the Yoga siddhi has been accepted by the intellect, but not sraddha in the kriti. There the surviving intellectuality demands certain objective proofs before assenting to the ideal faith as anything more than a possibility or probability justified by the general nature of past experience. The doubt resolves itself into a deficiency in the sraddha Bhagavati. The Allpowerful Master of the Yoga is accepted as the Master & Lover of the Jiva and there is faith in His grace for the Yoga, but not in His grace for the life, nor in His ritam, nor in His Adesha. For this reason the swashaktyam sraddha is also overcast by doubt and limited in its range, because it is thoroughly experienced and accepted that own-Power can do nothing without the divine sanction and grace. The third chatustaya is in all, but rupadrishti, so far established in self-expansive force & inevitability of self perfection that its entire fulfilment remains only a matter of time. Physical siddhi is moving towards that stage, but has not reached it. Brahmasiddhi is now deficient only in nityasmarana and

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depth. Karmasiddhi remains now as the sole nexus of the asiddhi. The third chatusthaya is chiefly advanced in vangmaya thought, in general jnana where jnana does not pass into telepathy (prakamya-vyapti). The main difficulty lies in the defects of the interpretative power, daksha & ketu, which, although transferred in type to the ideality whether of vijnanabuddhi or vijnana, alternates practically between vijnana, vijnanabuddhi and those parts of manasabuddhi which are either pseudo-intuitional in the nature of their activity or else attempt to preserve the fragments of the old intellectual reasoning or of the undercurrent of habitual mentality. This defect is now being steadily mended; ideal interpretation is being applied to the material of telepathy, lipi, rupa, samadhi etc; but until this process is complete, the positive defects of knowledge, as opposed to mere occasional inactivity, incompleteness or limitation of range, must continue. Meanwhile the range has begun to be extended. Occasional inactivity of knowledge will remain & be used for ananda & uddeshya, the purposes of life & the joy of life. Power acts with frequency, but not with full mastery; nevertheless it is now often rapid, instantaneous[,] effortless & persistent in its efficacy. Lipi is organising itself materially, but lacks habituality of vividness & spontaneous fullness in the akasha. Chitra & sthapatya of rupa is now almost perfect, the human figure, animal, landscape & group being rich, various & perfect in all; the isolated object or object group is still obstructed, but is moving towards the same variety & richness. Perfection is already not uncommon. Akasharupa is now persistent in manifestation, but cannot yet acquire a free stability. The vishayadrishtis have all an occasional perfect action, but are limited to a few habitual forms. Samadhi is still deficient in free combination and prolonged continuity of vision and experience. Kamananda is now fixed in the body as of frequent daily occurrence, but only sometimes (on some days, that is to say) continuous or intense in its frequency. Ahaituka tivrananda has acquired a great intensity & some persistence; raudra has intensity. Vishaya & still more vaidyuta are only occasional & still imperfectly developed. Health is strongly combated, utthapana likewise; but both have now begun a settled movement of struggle towards progress

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and in no feature yield for long to positive reaction. Saundarya is successfully obstructed; it is only rudimentary in a few features & still subject in a few to successful positive reactions. Karma is established but of slow progress in Sahitya, Veda & Bhashatattwa; obstructed in dharma, rudimentary in kriti. The last three chatusthayas are in the state of sure foundation, unfulfilled superstructure. Kali and Krishna are manifest, but not in their full power and being, and because they are not manifest in a sufficiently full power and being, therefore kama and karma linger. The fourfold Brahman, on which that manifestation rests, is realised subjectively, but not yet, except initially, in its objective effects. Shuddhi, mukti, bhukti are perfect except in the body & except in a few subjective terms, eg the imperfect exclusion of the active mentality, & even in the body are approaching that critical point of their progress after which completion becomes not only possible but easy; but siddhi is still kept back in parts, although it has now begun its finalities.
.. Dec 23d The forward movement of trikaldrishti, yesterday & this morning, received its seal of final and speedy inevitability; the positive defects that remain are occasional overstress on a telepathic perception marring the satyam and imperfect light of detail and arrangement limiting the ritam. Nevertheless even in the unillumined secondhand perceptions of mind the ritam is at last prevailing and the satyam is now dominant. *Lipi.1 Effective fertility of the lipi; delight: utility of the lipi to the trikaldrishti. In the drishtis full drishti of gandha is now accomplished, although still infrequent. Sparsha-drishti is strong, but not usually sufficiently materialised except in minor touches, eg touch of sukshma winds, insects, etc. Since writing the above gandha has founded its frequency; at first taking advantage of slight unnoticeable or distant physical gandha it has emphasised for the indriya to a
1 The asterisk is Sri Aurobindo’s; its significance is not known.

Ed.

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violent intensity their psychical counterparts and taking advantage of the memory in the indriya it has established in it the capacity of receiving sukshmagandha without the aid of a physical suggestion. Finally, it has established the pure sukshma gandha in intensity & frequency. Vishayananda is now finally generating itself subjectively in the mind’s reception of all actions, sights, sounds, touches etc, a few touches of pain & discomfort in the body alone resisting, and objectively in the physical response to all experiences. It is now manifest in the other ananda touches, raudra, tivra, kama, vaidyuta; it is becoming frequent by itself in touches which ordinarily bring other anandas; but objectively, it is not yet usually either intense or prolonged in ahaituka touches. This defect has now begun to be remedied. In type it has already been remedied, and the movement has been extended by concentrated process to the positive vaidyutananda. Negative vaidyuta had already intensity and prolongation, though usually associated with raudra. It is now being manifested separately. Lipi sunlit tapas and tapatya. This has already (immediately after the lipi) been exemplified by certain movements of the aishwarya in which illumination of telepathy & trikaldrishti were perfectly combined with effective, though not immediately effective force of the will; both are still deficient in arrangement of ritam, but both work freely in particular effect. The resistance to the aishwarya, though still offered and often with obstinacy, is much weaker & less effective than formerly. Rasadrishti is remanifesting combined usually with sparsha of the object, but as yet it is usually indistinct and insufficiently materialised. Shabda is also once more manifest, clear only in a few elementary sounds, strong but vague & remote in others, such as music, human voices etc. Neither has yet advanced beyond the stage arrived at long ago when these experiences were discontinued. Rasa subsequently manifested great intensity and persistence in the bitter and bitter sour; the other tastes appear from time to time but without intensity or persistence, usually imperfectly materialised. Madhura is still involved in the sthula touches. The siddhi descended again to the intellectuality to mould the

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mental pratistha more entirely to the passive reception of the vijnanamaya movements. In these descents jnana tends to keep its force & accuracy, receptive telepathy persists and sraddha in the yogasiddhi along with a provisional faith in the karma, recently imposed on the intellect. But trikaldrishti proper is much interrupted, & faith in the rapidity of the siddhi tends to be diminished, impaired or to disappear. Power increases without attaining at any time to definite mastery. Akasharupa cannot advance, being overmastered by the obstruction. Lipi grows in effective fertility, utility & just interpretation and is more often legible & vivid than before, but has not made the full material conquest of the Akasha. Samadhi keeps its gains, but fluctuates in its unestablished features. Dec 24 It is indicated that the chief defect of the tapas in the yogasiddhi is the use of the physical insistence of the Will which is now out of date, though not ineffective, where direct physical tapasya has not to be used. Most of the reaction of asiddhi comes from the use of this force. On the other hand in the karmasiddhi, it has a permanent part to play, although always a subordinate part. Yesterday’s descent into the intellectuality gave an opportunity for an attack of the mortal mind which reproduced briefly & by a sort of violence certain features of the old asamata and duhkham connected with the asraddha. The effects were entirely physical and mechanical and had no psychological reality or importance or any just causality. They seem to be a physical adjunct always possible by mechanical revival of old sanskara when dwelling on the plane of mortal mind or in any condition exposed to shadows from the martya manas in the world. They are in the nature of the minor adhyaropa of the asiddhi to which the first chatusthaya is still liable. Rasadrishti continues to develop. Many tastes manifest, mostly on the verge of sufficient materialisation, some just over it, a few depending on some material help and masquing behind an eatable object of quite different taste, eg sour behind pungent, or the memory of an eatable formerly eaten, either a little while ago or a few hours before or the last day. Sound quiescent since yesterday is

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again manifesting. The other drishtis are as yet stationary (touch) or imprisoned (satyarupa & hearing). As the result of the recent struggle correct trikaldrishti is beginning to manifest in the intellectual response to the veiled vijnana. Samadhi preserves its characteristics, but does not yet advance to a higher perfection. The satya of presentation is returning to the manasa swapna, but it still tends to reproduce more or less present personality & sanskara; occasionally however it is quite pure except for a feeble hardly noticeable touch of perversion. Today in the jagrat antardrishta the transfer of intellectual movements to the ideality has definitely begun. Throughout the rest of the day, there were constant attacks of asiddhi, but the relapse into the Mahasaraswati form of udasina ananda could not again be enforced. The siddhi here appears to be complete. The only positive damage done by the attack was a partial bringing back of touches of physical discomfort disturbing the ananda of the indriyas in all touches & all sounds & restoring certain old sanskaras of unpleasant shrillness in sound or of dissatisfaction in the quality & effect of touch. The sensation however was confined to the physical organ & its nervous currents; the mind held its own. Dream was ineffective. Dec 25. In the morning the full siddhi reasserted itself. There is a preparation, as was predicted yesterday in the lipi, for the transfer of the knowledge to a higher ideality by enforcing more perfectly on the mortal & finite mind the brihat & compelling it to see the truth behind all suggestions even those apparently the most false. Constantly the mind is illumined in all its perceptions except those of the trikaldrishti, where it is only sure that all its perceptions represent actual truth of fact conveyed by prakamya vyapti, but cannot perceive consistently decisive event or true order. It is now being shown, more convincingly than before, that all false arrangements are true arrangements elsewhere, in other space or time or both, but here effective as only true type of a potential or actual possibility working as one of the forces of conscious knowledge in the world

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which determine partially the actual event in its preparation, its intermediate effectuation or its decisive finality. But the mind still revolts against even the actual possibility being enforced on it as or even instead of the actuality. This demand still strives to disturb the ananda of struggle & defeat & victory proper to the Mahakali tapas and temperament. The tapas-siddhi, clouded and interrupted yesterday, again manifests in a series of aishwaryaprayogas (with vashita) in which there was no instance of failure, but always some element of resistance. There are three forms of resistance; 1, the will is exactly fulfilled in all its successive dictates, but there is an involved & concealed resistance not betrayed by any action or movement but obvious to the prakamya-vyapti which would or might have manifested itself if the action of the will had been farther pursued; 2, the will is fulfilled with a slight delay or a slight deflection of detail or both; 3, the will is fulfilled with a longer delay or a greater deflection of details or both, or with constant alternations of failure & success leading to an ultimate victory. If the will were jatavedas, attended with a constant & perfect knowledge or identical with knowledge in the divine identity of Chit-Tapas, these difficulties would not occur; but, before that consummation can be allowed, will force in mind has to be educated to the necessary force & firmness. First, eventual failure in the particular event has to be eliminated then failure in process, then limitation of success to the particular event & its extension to series of events constituting finally one grand result. The tapas siddhi shows signs of entering on a new stage. From the movements of this stage it is evident that there are four forms of arrangement of Chit-Tapas which enter into the eventuality of things; first; arrangement of potential possibilities and their event, proper to the imagination, which may be eventually fulfilled but usually are not, except in quite another space or time or under quite other circumstances; 2, arrangement of actual possibilities and their reasonable event, proper to the judgment & reasoning intelligence, which often are fulfilled, but quite as often frustrated by forces behind the scene or impossible to be properly estimated by logic & mental reason; 3, arrangement of actualities on the

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basis of actual forces in operation seen or unseen, perceptible by mind or inferable, proper to the telepathic & intuitional mind, vijnanabuddhi, which are usually fulfilled & always more or less, but need not be, or, if fulfilled, need not continue to be fulfilled; 4, arrangement of absolute actuality, proper to the pure vijnana, which is invariably fulfilled, being equivalent to the intentions of Fate and Providence. A great obstacle to the development of Power has been the desistence from its use when an event seemed fixed either in a favourable or hostile sense on the strength of the telepathic dristi or even of the reasoning perceptions. The latter difficulty is beginning to disappear with the transference of knowledge to the vijnanabuddhi, & the disappearance of the reasoning intellect, but the former persists & is likely to persist until the knowledge has been transferred from the intuitional mind to the pure vijnana. This is being done with jnana; it has yet to be done with trikaldrishti. Lipi satyatejas is being fulfilled. All the powers are gaining in strength; aishwarya with vashita, not invariably successful in event, yet succeeds now far oftener than it fails, at any rate in the sadhankshetra; ishita is less powerful, but exercises a visible pressure & often fulfils itself; aishwarya with ishita stands between the two in effectiveness; both aishwarya & [vashita]2 have also a field of exercise involved in ishita. But ill-ordered as is still the action of the Power, it is now recognised as satyatejas, always either producing some kind of effect or motion, if not the exact effect intended, and, if not at the time, in the object, under the circumstances intended, then at another time or place, or in another object or under other circumstances. There is delay, there is deflection, there is even final frustration, but never entire inutility. The ritam yet remains to be brought into this disordered mass of satyam. Kamananda has been seeking for the last three days to impose itself on the body, not as a circumstance, but as a law of its activities. It is this afternoon stronger in essential continuity than it has been in the past.

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Dec 26. The remnants of anritam are now being persistently attacked & dominated in the telepathy & telepathic trikaldrishti; often even the unillumined mental movements constitute perfect ritam not only in telepathy but in trikaldrishti & when they are not so, they are always a full satyam with an imperfect ritam, an arrangement struggling to be right & attaining a half rightness, not as before entirely confused. Power grows, the sraddha of perfect power is taking possession of the mentality and preparing the eventual ritam of the tapas. The object can now be forced very often to the action it never intended contrary to its actual intention and endeavour, but this in living beings is effected through the mind & temperament by introducing a minor, weaker or side impulse which triumphs over the major, main or dominant impulses. Hence, usually, a long resistance occurs before the action is effected and often the object succeeds in getting away from the field of the vashikarana. The Personality of the Ishwara & His relation with the Jiva are becoming more & more determined and frequent in action. Today there was a descent into the adhar of the Aniruddha-Balarama balakabhava, powerful in temperament & using life & action as a boy’s game, the seat being not as formerly the mind & buddhi, but the intuitional mind and the temperament. Kamananda is now in possession of the physical system so far as to make itself always felt either in intensity, in subdued action or in a suppressed action effective on the body in secondary sensation, so that the system is not allowed to forget the ananda or to imagine its essential absence. The Mahakali tapas has developed so far that now no defeat is taken as even temporarily final, except in temporary particulars, no nirananda is accepted, but at once converted wholly or partially into ananda, every suggestion of impossibility is rejected. Even the spirit of postponement of results is losing strength & the sraddha of immediate effect & rapidity is growing. These things, however, have not yet conquered the whole field, and a reserve still holds its own in the karma-sraddha & the sraddha of immediate actuality. After a prolonged struggle with the fragmentary elfin agencies

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of the Manoloka there was a fresh emergence of a more perfect ideality. Kamananda was almost entirely suspended as a result of physical expenditure in the second half of the day; only the faintest form of its suppressed existence subsisted. Dec 27. Telepathic drishti aided by the intuition arranged a kind of trikaldrishti perfect in all but exact detail of perspective. A more settled ideality, intolerant of intellectual tapas and manasic stress, now holds all the forms and instruments of knowledge and is extending itself to the Tapas. The mind in ketu is still active, but only for more perfect training in passive receptivity of the vijnana; this manasa ketu is almost entirely void of intellectuality, at most there is sometimes a vague involved reasoning in the perception or, more often, a fantasy of stress upon remote or frail possibilities not properly connected with the actualities of the life or its proper mass of creative effort & forecast. The transformation of this manasic perception is now one of the main movements of the siddhi. Kamananda is again recovering its force; tivrananda, for some time a little discouraged, is regularising its action and local arrangement; the rest are still irregular in their manifestation. Subjective ananda is being exposed to a revival of discomfort in its parts of physical nerve-organism, mainly in the sravana, in order that ananda even in the most effective forms of physical discomfort may be more firmly stamped on the nervous system, first psychically, then physically. The doubt about the sukshma character of the gandhadrishti, the idea, that is to say, that the abnormal perception of objective scents was being mistaken for sukshmadrishti, revived, but has once more been removed by still more unmistakable examples. The physical prakamya exists & will grow, but accounts for only a small part of the phenomena. Eg the smell of food at midnight, in a shut room, under the bed-clothes cannot be physical gandhadrishti. All the physical (ahaituka) anandas are now firm in the body; vaidyuta is still comparatively rare, vishaya seldom intense or prolonged, but all five are repeatedly present, kama & tivra both

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intense & prolonged, raudra sufficiently intense & somewhat prolonged. Tivra is generalising itself locally, kamananda has begun the generalisation in type, raudra is normally general; none, however, at any time cover the whole surface of the body, but are localised in their particular contacts. Kama is most self-diffusive in its single touches. All are steadily increasing themselves & their hold on the sthula body. Telepathy is now entirely justified to the intellectual sraddha; it is seen now that every telepathic suggestion is true, all are being except for slight perversions correctly placed and only in their exaggeration by tapas into trikaldrishti is there any serious error or distortion. So also the wisdom & kalyanechcha of the Master of the Yoga are justified in every detail of priya apriya, mangala amangala, the exact use & intention even being now generally evident either vaguely or precisely to the mental perception aided by the ideality. The absolute power over the Yoga is also evident, but the absolute power over the world is still a matter of ideal faith &, to the mind, of inferential faith, not of intellectual pratyaksha. So also the personal Love (prema & not kama) is not entirely justified to the perceptive manas & the prana, although justified to the heart. In the evening a shroud was drawn over the siddhi which seemed in great parts of it to become inactive or ineffective. At the same time it was evident that a process of purification of the old ideas & sanskaras formed in the course of the sadhan & no longer suited to the actual state or future course of the siddhi was in process. Dec 28. Recently the lipi appeared “Do not judge by the telepathy”. This command to the nature is now being brought home to the mind by the continual demonstration of the uselessness of the telepathy unsupported by viveka & intuition for the decision of actual eventualities. Telepathy only brings to the knowledge actual forces, thoughts, states, tendencies, intentions etc; when it goes beyond and gives the event, as it can & does give, it is only [temporarily]3
3 MS temporally

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fulfilling a function beyond itself and merging into revelation & inspiration. But when it does so in intuitional mind, it assists the manasa ketu to make mistakes of overstress by accustoming it to expect such monitions usually & not exceptionally from prakamya vyapti, so that it comes to take any & every vyapti & prakamya as an indication of actual event, in which case it falls into numberless errors, or as at least possible or probable event, in which case it flounders amid a chaos of uncertainties. The mind is now convinced of the proper limitations of telepathy & the intuitional mind as it was formerly of the insufficiency, proper limitations in the past & future uselessness of the intellect. The telepathy is now beginning to work again in harmony with the pure vijnana, and, more important, the tapas of effectuality is beginning to distinguish itself from the tapas of knowledge, while at the same time looking forward to a higher fulfilment in which the two again become one. Forces are now perceived at work long before they are fulfilled and the old tendency to insist on their immediate or rapid fulfilment and in default of that satisfaction to dismiss the perception of them as error or the forces themselves as futile, is passing away. It is now seen that all forces are effectual and must produce their result; until that result is seen & determined, they must not be dismissed from consideration, nor from use. The Will therefore is now working with this knowledge of the forces as its medium, making use of those that are favourable to its intention, discouraging those that are adverse. In this working it is generally successful, sooner or later, except when the object passes out of the field of operation & the idea or hope of bringing it back or distinguishing it if it returns is abandoned. The ritam or right working of the power is not yet advanced beyond its former stage of initial & inchoate development. It is also now seen by the duller parts of manas that a force which seems to be prevailing & its victory inevitable & intended, need not prevail at all; some other force may intervene or the will of God may strike the object and drive it towards other ends; the movement of the once dominant force then takes its place in the history of the total motion & final event as one of the forces of variation that modified or advanced the course of their fulfilment. The way is therefore clear for the

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entire perception of Ananta Brahman (guna, constituent forces and determining force or will), for its union in the Sarvam Brahma with the Jnanam Brahma and for its perfection in the sarvam samam anandam Brahma. Vishayananda (ahaituka) now manifests sufficient intensity & continuity when it enters the physical system in company with the other physical anandas. When it comes by itself, involving in itself the others, it tends, if the intensity is too sthula or prolongs itself, to pass into the others, especially raudra and tivra. For the rest, this conjunction of all the anandas is intended as the normal state of ecstasy, except in its more particular movements of vishesharadhas. Vishaya is in its nature a saumya ananda, the rest in their nature chanda anandas; hence states of chandata tend naturally to pass out of vishaya into its fiercer fellows. It is noticeable also that the other anandas obstructed or denied tend more & more, instead of at once extinguishing themselves in avyaktam, to pass into the raudra. This circumstance throws a considerable light on the true nature of pain. \ ; \. Et Sortilege. RV I. 93 aE`nqomAEvm s m fZt vqZA hv ; \ s AEn hyt Bvt dAfq my, O Agni (lord of divine Tapas) and \ \ ; Soma (lord of Ananda), hear perfectly my call, take joy in the things perfectly expressed in me, become Ananda to the giver (of the sacrifice of action). This expresses the next necessity of the siddhi. Hitherto the full Anandamay state (Soma) has been associated with shama; tapas has always brought either partial Ananda or disturbance. The siddhi is now ripe for the perfect combination. It is noticeable that the sortilege has for some time been illuminated by the pure vijnana; the lipi as yet is not free from the pursuit of the manasa ketu and has often to be interpreted through the vijnanabuddhi; this is still more the case with rupa. Now, however, the ideality is steadily pressing on all the instruments of knowledge to take them over into its own domain, swe dame. The lipi in the samadhi is still fragmentary except in rare short sentences, sometimes even incoherent in the single word. eg “In the bath of men voltithaire impressionably” where voltithaire represents primarily Voltaire’s Theatre (dramas) and the expressions “in the bath”, “of men” “Voltaire’s theatre” “impressionably”,

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although separate, are run together as if forming one sentence. A less confused instance runs “demain matin (one of the illustrators in Paris ... country.” In jagrat samadhi antardrishta a series of clear and stable images have manifested, but they are all crude in nature and struggle out of the old long-standing obstruction and obscurity. A movement has now taken place which marks the final liberation of the jiva from the fragments of dwandwa ragadwesha in the outward world-consciousness (priya-apriya, mangala-amangala) by the disappearance of the kartavya-akartavya, aptavya-anaptavya. These things exist in the knowledge, but no longer in the emotional consciousness. The shadow of the old touches will fall for some time on the outer jada prakriti, but they will not be accepted by the organised consciousness of the jiva. Universal ananda is now hampered only by deficient physical mukti. Clear & stable rupa is now establishing itself again with greater freedom in the Akasha, but as yet nothing entirely decisive has been attained. Perfect rupas are still transitory & rare, developed rare &, though not always transitory, fleeting in their momentary stability; in the stable forms the crude predominate & even the ghana is infrequent & less stable, nor are these stable crude forms plentiful in their variety. The resistance to tapas is becoming less prolonged, its success less successful. There are exceptions, but these are principally in particular detail or to less constant aishwarya. Ishita is still insufficient. Will was successful in recalling lines of verse entirely forgotten. They welled up from passive or concealed memory immediately in answer to the touch after long vain striving by mental pressure. In the samadhi, as a result of ishita, the supreme type of image, eg a city on the hills, once more recurred, but the prolonged continuous experience of these images and of continued movements & occurrences in the scene they represent, formerly not infrequent though imperfect either in prolongation or in continuity, do not yet recur. The type is still only a complete isolated incident in a limited scene rapidly represented or a momentary cinematographic glimpse on a more extended scale, eg a street and its movements etc.

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Dec 29. The Shakti is busy extending the subjective & pranic ananda in objective touches which are still discomfortable, eg heat in the entrails, nausea, tejas effective of discharge of purisha etc and purging out all tendencies to return of asantosha in ill-effect. Increasing premananda, shuddha, chidghana are still debating the ground with the fragmentary relics of the lower jaghanya or bibhatsa virati; ahaituka is firm but sometimes touched by the clouding of the others. Tapas still grows in power, but its hold is still insufficient because not yet automatically effective, except occasionally; it is ´ effective, usually, only by overcoming the resistance of the bhumayi prakriti, a resistance which still fights, if no longer every inch of ground, yet all possible terrain and is still liable to revive even where it has been partially & seems to be entirely conquered. Its faculty of resistance is, however, visibly dwindling. The sthula human touch is today being felt in addition to other touches but still in an initial & sukshma form, although it has passed the stage when it could only be felt perfectly in the pranakosha & its effects alone reached the annakosha. Certain forms of the prana jagat, rain, cloud, insects, etc are nowadays once again commonly visible though still vague & more often seen in their image or chhaya than in their proper bodies. Shabdadrishti is still behindhand & remains except for an occasional elementary or distant sound in the avyakta. It is however tending to gain strength. Akasharupa laboured strongly to generalise itself; rupas seen in one form or state now tend more easily to be seen in others, eg, antardrishta jagrat in bahirdrishta, rupa on background in akasha & vice versa, & even swapna rupas in antardarshi jagrat, but this is as yet only after awakening & in the more ghana states of the antardrishta. Stability in the swapna rupas progresses by a gradual tendency. Very rich images, as in former times, now manifest in the mental akasha and half appear on the borders of the sthula. Swapnasamadhi is rich & varied. The chief activity of the siddhi is now to prepare the thirteenth siddhi in the adhara subjectively and physically; all that is deficient subjectively is the survival of certain old sanskaras of unalterable

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cause & effect, physical possibility & impossibility. These removed the physical siddhi will be facilitated. The other main activity is the manifestation of the personal Shaktis of the Alipur sadhana in the anandatattwa of the mind, the explanation & justification of many dubious features and abandoned assertions of that sadhana, the justification of the mental tejas against the mental inertia, the extension of the dasya by submission to those chosen & allowed by the Ishwara, the removal of the fragments of straining, desire, nirananda, doubt of siddhi etc in the jada prakriti. Dec. 30. The mental ideas & suggestions are now usually justified in their substance; but at the same time their wanderings from the ritam in time, place, patra & placement of circumstance are often so much exaggerated that the unaided mind stumbles & cannot get a fixed conviction. The sraddha in the guidance grows, however, firmer & firmer behind and even through the perplexity, for the vijnana constantly returns and lightens up what had been dark or confused. There is now no unfriendly struggle in the vijnana chatusthaya, but only the clashes that attend natural growth & progressive adjustment. The struggle is now keenest in health & ananda; utthapana is in abeyance. Occasionally karmasiddhi of sahitya & dharma is taken in hand, but the serious pursuit is deferred, till the vijnana is essentially perfected and the sraddha justified. A certain amount of physical siddhi (mainly arogya & general utthapana) is also essential before the karma can be powerfully pursued. For some time pure vijnana has been quiescent, vijnanabuddhi subordinately active & a free play given to the anandatattwa of the manas. The object & so far the result has been to secure entire passivity in the mental parts of the mortality, both knowledge & tejas and a purification of the jada nirananda. The jada Bharata stage has again been realised and emphasised. The Sat & Tapas of the manas has been manifested so far as they can be with a complete absence of initial vijnana, and it has been shown both how the thing to be manifested rises out of the indeterminate Sat, how the Tapas selects & moves towards mental vijnana, what place is filled by sraddha & asraddha, rajas & tamas & how the birth of

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ananda & nirananda born of their play effects the dwandwas. The movement is now towards reactivity & fulfilment of vijnana. The preparation of the thirteenth siddhi continues. The attempt to rise out of the jada passivity resulted immediately in a relapse of parts of the mortal mind into the old forms of tejas & dwandwa and a struggle of these elements to force themselves again on the jada prakriti as the law of its activity. Although this endeavour has been repelled, it is only by a cessation of all activity to which the Vritras seek to bind the system. It is after a long time that this faculty of Vritra has been restored & enabled it to estop entirely both active knowledge & active ananda. The tapas has also temporarily drawn back into the old successfully resisted mental tapas. The indeterminate position continued through the rest of the day, prolonged by the jada tendency in the Manas to attempt its own fulfilment without referring always or being lifted up into the Vijnana. Dec 31. Tapas now fulfils itself with great frequency in a perfect manner, instantaneously or almost instantaneously, sometimes without use of force in the will or pressure on the object, sometimes with slight force or a little pressure. The old ineffectuality, however, remains in all its outward types & recurs sufficiently often; this ineffectuality is especially strong where an impetus has already been given to another action or there is a powerful adverse bent in the object or when the attention of the Asiddhi has been called to it by a success of the will. These, however, are only the survival of a habit in the physical parts of the swabhava in the Bhumayi Prakriti. Yesterday utthapana was resumed utthapana of the neck for half an hour without effort or difficulty and with only an ineffective & moderate an-anima. Today there came utthapana of both legs in the medial position for quarter of an hour, with difficulty because of defect of mahima which finally induced abandonment, although there were signs that the asiddhi would diminish if the attempt were prolonged. Afterwards the left leg was supported in the horizontal position (reclining on the side) for an hour by a perfectly sufficient laghima & mahima & at the end could have been maintained for

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an indefinitely longer period. The pain of the sinews peculiar to this position was recurrent, but had no longer its old force; nevertheless it prevented the maintenance in a single position straight or crooked, change of position giving relief. Except when the mahima is withheld, the utthapana now can always be maintained owing to the great accomplished force of laghima in the body. An-anima is now the only substantial opponent. It is noticeable that physical tapasya has been greatly diminished & seems on the point of abandonment in favour of pure Tapas of willpower. The utthapana of the back & loins has, however, still to be tried; hitherto it has only once succeeded. The time for the horizontal position of the legs has not before been equalled, but the alteration of the method & the disappearance of true opposition is now the real siddhi, time only a test of its completeness or a circumstance. Vepathu remains, but it is now seen as the sign of a helpful agent which increases mahima & diminishes both muscular stress & muscular pain and strain; it is the sign of the pranashakti at work improving an unfit adhara. In the afternoon there was a strong effort to reidealise the whole consciousness as well as the activity which succeeded with the thought but only partially with the trikaldrishti. In the evening there was, after a short struggle in which the trikaldrishti was almost unerring but the tapas only partially & defensively effective, an unprecedented sequent faultlessness of the effective will and, with one or two slight deflections, of the perceptive knowledge, but all this was in the manasa ketu and not in the daivya. So far it was a success for the manasa element which seeks to use the vijnana for its own development while refusing to the vijnana the possession & enjoyment of the system. The results however failed to give satisfaction to the Jiva or to the system which now demands vijnana and rejects the manasa perceptions whether true or false. This virati is the security that the attempt of the lower to use & dominate the higher cannot eventually succeed. In the night for the first time there was entire success of the stability of rupa in the swapna samadhi, one scene, a street & the exterior of a house & its environment, lasting in spite of attempts of the asiddhi for many seconds before first one or two details became inconstant and then a swift shifting series of similar scenes

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was substituted for the one stable scene. Like the vision of the city on the hill some days ago, this was an unique instance & a success only in type, but it is an assurance of success in the near future. Utthapana of the right leg, horizontal position, recumbent on the back, could be maintained only for 9 or 10 minutes; the ananima was strong & the mahima, though present, defective. The principal work of the [year] 1913 has been the reduction of asiddhi to a survival in the external environmental swabhava, the purification of that swabhava from the contradictions of the first & second chatusthayas, the sure foundation of the siddhi in the third, fourth & sixth & its preparation in the fifth. The finality of the first chatusthaya is perfect in itself, though not yet entirely absolute, touches still surviving as an occasional insistence from the outer nature. Fierce trouble & distress is obsolete, distress itself & even impatience only an occasional & momentary memorial return, but temporary discouragement & distrust with a tendency to indifference & weariness are still able to make a superficial impression. This insecurity of the sraddha & tejas & their incomplete hold in regard to the karmasiddhi & the necessary rapidity of Yogasiddhi prevents a complete & forcible finality of the shakti, retains the excess of the Mahasaraswati-Maheswari combination in the Mahakali Mahasaraswati temperament and hampers the expression & activity of the Mahakali tapas. The third chatusthaya is founded in all its parts, but insecure in the jnana, unfinished in the trikaldrishti, wide & secure but still uncertain & variable in vyaptiprakamya, both imperfect & uncertain in the parts of Tapas and ill-developed in samadhi; nevertheless it is now powerfully & inevitably progressive. The fourth chatusthaya is somewhat advanced but insecure in physical ananda, growing persistently in arogya but obstinately haunted by the old mechanical recurrence of fragmentary defects, growing in secondary utthapana, merely initial & without force of progression in saundarya. The fifth is still in a state of preparation, seed-sowing & crude initial consistencies. The sixth is well advanced, but unable to hold its own without smarana except in the sarvam Brahma. The seventh is well advanced except in certain parts of the siddhi, especially in ritam.

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1914. January.

Ev y tAvDo Aro dvFrs t, \tAm
Let the divine doors swing wide open for him who is not attached, who increases in himself the Truth.

Jan 1. The day was chiefly occupied with the struggle of the manasaketu to survive as an active factor in the consciousness instead of a passive unreacting recipient. At first, all the justifications that could still be advanced for its survival had to be allowed to rise in order that they might be refuted & destroyed. Subsequently, the manasa element in the tapas had to be rejected. As a result the action of the Mahakali tapas has been cleared of its besetting difficulty and a coordination of vijnanamaya knowledge and vijnanamaya tapas is being prepared. The manasaketu remains as an otiose but habitually recurring survival which cannot yet be entirely expelled. Kamananda again became active; ahaituka tivrananda showed in its recurrence a considerable increase of generality and of force. The pure unaccompanied or unaided ahaituka vishaya is slowly emerging, but still usually stifled by the other anandas. Stability is growing firmer in the rupas of the swapna samadhi. Jan 2. The pure vijnanamaya trikaldrishti is once more disengaging itself from the telepathic basis over which it has to stand. Revelation & inspiration (drishti sruti) now take a leading part in the vijnana and intuition & viveka (smriti) are subordinate & secondary to them. The struggle is now definitely proceeding between the new tapas & the old prakriti for the expulsion of those elements which insist on the old slow & meticulous progress & prevent great results & rapid effectivity.

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The vijnana gained throughout the day and finally reestablished the decisive general trikaldrishti which selects discriminatively the right event out of several telepathic perceptions of the actual forces at work, their varying strengths and possible eventualities. At the same time the aishwarya & vashita recovered and, especially the former, increased their dominance over the objects of the Bhumaya Akasha. Hitherto aishwarya has usually had to take the help of vashita; this dependence is now disappearing. Ishita is still slow & uncertain in its results. The freedom of crude akasharupa greatly increased, & the tendency to take the use of the pranic pressure on the akasha in determining them has now taken a secondary place. More & more it is the pure mind that determines successfully results in the objective existence. For the rest this is the lipi that has already been given, “Subject control & perfect objects.” Dasya & tapas, samata and aishwarya are now being more successfully & perfectly combined in the total swabhava. Jan 3. Above the discriminative (vivekamaya) & intuitional trikaldrishti the revelatory trikaldrishti is remanifesting itself. The manasic perceptions are now being used in their very confusion for the assertion of the liberty of this revelatory knowledge and its disregard of the false limitations of present and outward appearances. The same liberty is being asserted also for the Will and its instruments. The ananda of temporary defeat & the perception of God’s purpose in it is now being finally imposed on the rebellious pranic element in the outer swabhava. This perception precludes the conception of ultimate defeat for the Jiva, there can be no ultimate defeat except where God’s will & man’s are at variance. The utility of the recent relapse & crisis now appears; the transfer of the intellectuality to the ideality had been burdened by the continued activity of manasa ketu and the supporting idea of the anandamaya pranic manas that the fulfilment of this infallible manasic activity using the vijnana as a referee was a main part of the siddhi. The main chaitanya had to come back into the manas in order to convince them, first, that the mind cannot be infallible except as a

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mere echo of the manifest or veiled vijnana and, secondly, that this fulfilment of an echo could not be the main intention of the Yoga. The aishwarya-vashita which triumphs over the fixed intention of the object is now manifesting clearly & powerfully. Shabdadrishti of the daivya turi (horn), indicating victory, & subsequently of divine music, first heard (with long continuity) only in the left ear when closed by the hand to earthly shabda, but afterwards when the hand was removed. The whole sukshmabodha is now extending its sense-perceptions to the mental & pranic heavens as well as to the mental & pranic koshas of the material world. This movement initiates the completion of the trailokyadrishti first indicated in the Alipur jail. It marks also the growing emergence of the sukshma shabdadrishti in the sthula hearing. In the tapas the mental energies of will at the side which were formerly confused by the mental tejas with the energies of knowledge, are now being devoted to their proper object, the development of vashita; aishwarya, vashita, ishita properly divided & combined are preparing the fullness of the Tapas. Jan 4. Sunday. Stability of the rupa background & continuity of a single complete event on the stable background seem now to be confirmed in the swapna samadhi & are seeking to extend themselves to the antardrishta jagrat; but transient scenes & figures still predominate in the swapna, while the stability in the jagrat lacks freedom and perfection. Kamananda is now well assured; nothing is able to break down its daily frequent manifestation and its tendency to persistence which promises before long to be victorious. Sparshadrishti hitherto confined to touches is adding continuity to frequency. Shabdadrishti also last night suddenly manifested in one sound, (flute-whistle,) an absolute clearness, vividness & continuity near the ear but entirely in the sthula akasha. Hitherto, however, this is an isolated incident. The Shakti is now bringing forward the ishita, ishita-vashita & effective vyapti and it is immediately found that in actual inherent power, vaja, all these are as strong as the other parts of tapas, but owing to the akasha being less habituated to their impact not so

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readily or accurately effective as the vashita, aishwarya-vashita or even the pure aishwarya. Nevertheless the accuracy & readiness are already prepared and glimpsed in the action; they will soon develop in the mobile actuality. The vijnanabuddhi is now acting with full brihat of satyam and the incipient brihat of ritam taking up all the obscure or half illumined movements of the manasaketu & putting them in their place even in the trikaladrishti; this movement covers the perception & vangmaya thought and the script. The vani is now anandamaya, but like the pure vijnana it works either in the manasaketu or in the vijnanabuddhi after traversing to the consciousness the Sat, Tapas & ananda of the manas tattwa. This movement often wakes a transient pain of dissatisfaction in the mortal mind of the outer swabhava, but that habitual reaction is being removed. The higher anandamaya vani has once more manifested, deploying and overpowering the old sanskaras which hampered its fullness and possession, personality and delight. It is not yet settled in possession of the whole vani. In the swapna samadhi large combined images like the city are now occurring and appear also dimly in the antardrishta jagrat, but as they pass the borders between the swapna and antardrishta, tend to disappear or fade into a more unsubstantial dimness. Jan 5 The struggle over the ritam and the finality of the vijnana and ananda continues. The manas tattwa struggles, successfully so far, for survival and seizes hold of its own errors to discredit the vijnana & justify its own survival as a means for judging the vijnana. Health is once more strongly attacked, even cold and fever being threatened. The combination of dasatya & tapas continues to progress with the growth of the bhagavati sraddha. Jan 6 The struggle over the arogya continues, the symptoms of fever & cold spending themselves in the sukshma parts without being able to materialise firmly in the body in spite of the opportunities given. The mind is assailed with suggestions of illness, but resists

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& expels them while the bodily parts which have now learned to look up to the mind for light & impulse, are only slightly affected & chiefly in their subtle parts. The whole psychic mechanism of illness is now evident to the understanding. Full light and ananda are being steadily combined, but their arrangement is hampered by the imperfect finality of the decisive or higher trikaldrishti which is largely held in abeyance. Meanwhile the sraddha in Yogasiddhi & in the guidance & kalyana of the Master of the Yoga has been firmly generalised, and the recurrence of touches of distress & disheartenment are becoming more & more fragile & momentary. Faith in rapidity & adeshasiddhi is still withheld from the manasaketu which only admits them by an indirect & wavering deduction. For this reason the tapas is unable to maintain ugrata & swiftness. Jan 7 Mainly occupied with the struggle in the body over the arogya. Jan 8 During the last two or three days samata & ananda have undergone a prolonged ordeal. Titiksha is absolutely firm except for slight & momentary failings in the body, udasinata & nati equally firm except for similar slight failings, a little more pronounced in the body than the failures of titiksha; sama ananda is firm in the core & the mass of the chaitanya, less firm on the surface, but its failings are now negative & do not, except in a very slight degree, amount to positive distress or even, to a sensible extent, to positive discomfort, except in the body where suffering still has its hold. It is on this point that the bodily attack has been principally determined. In certain points the attack has failed; the fragments of the tendency to slight itch & eruption after showing a false activity have retired weakened, the attempt to reestablish cold & fever has so far failed, but disorder of the assimilative functions amounting to flatulence, dull pain & heaviness in the region of the liver, & looseness of purisha, but not diarrhoea, has again appeared, contradicting the temporary siddhi of arogya which had exiled all pain & positive disorder, leaving only discomfort of ill-regulated apana

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and unrealised tendencies of alternate constipation & looseness. It is found, however, that the body has learned to retain its vital force & working energy, recovering elastically even from the brief after result of fever in the pranakosha. Kamananda continues obstinately though as yet unable to establish uninterrupted continuity in the body. The other physical anandas are occasional; tivra continues to grow in intensity and spontaneity. Subjective ananda is now seated & complete, including sakama prema. Hitherto the universal prema even when directed towards the material form was in the heart only; it has now extended to the whole system including the body. However the kamic element is not yet always automatically present. Vijnana has been dull and clouded for the last two or three days. Sraddha in the guidance remains firm, though sometimes darkened & bewildered in knowledge; sraddha in the Yogasiddhi persists against all attack. The sahityasiddhi (Veda, Bhashatattwa, Darshana) is now growing in steady working & with it the sraddha in this part of the karma; but the sraddha in the rest still awaits objective proof for its entire stability & is distrustful of the proposed extent of the karma. At night dream became, for the most part, entirely coherent and at times identical with swapna samadhi in its chhayamaya movements. Swapnasamadhi also in its chhayamaya movement initiated long & coherent continuity & a greater stability of forms. These movements were repeated frequently & for a long time, fluctuating between the two conditions of dream and vision. At the end in the deeper tamomaya nidra the old incoherence of the lower fragmentary mind dominated by present impressions & associations reasserted its presence, but, although it persists, its hold and potency is greatly weakened. Jan 9. The attack on the health is steadily weakening and vijnana reasserting its activity, not yet the pure vijnana, but the vijnanabuddhi, even in trikaldrishti. It takes, assumes to itself, explains and often distinguishes in eventuality the perceptions of the manasaketu, which, as a consequence, is now working more passively & with less selfwill and obstinacy. Distress continues to fade steadily

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out of the conscious experience even in the outer nature; distrust & discouragement still recur. Subsequently, the higher tapas of the mind, first sakama, then indifferent, then anandamaya emerged again after long struggle, failure & eclipse. It is now the tapas of Sacchidan[an]da in the mind, although it still awakens usually the tapas of the mortal mind as its accompaniment or medium of manifestation or partially effective agent. To get rid of the agent it is necessary first to perfect it as a medium and passive channel of communication for the daivya tapas working on the world. It must for that purpose become entirely sanmaya (shanta) & anandamaya without losing its chinmaya & tapomaya activity. Cold failed to reassert itself; but the fragmentary skin affectation has once more manifested. The struggle continues in the assimilation, etc. Jan 10. The Tapas has at last effected firmly its combination with dasya, although the dasyabuddhi is not always at the surface of the consciousness in its action; it has now to be combined perfectly with sraddha. For that purpose the vijnana is once more becoming active in the vijnanabuddhi governed and informed by the pure vijnana. The telepathic mind or manasaketu is being trained not only to recognise the satyam in the telepathies it receives (when the buddhi is active, it is now only a few suggestions the justification of which cannot be eventually perceived or is wrongly placed), but to distinguish immediately the ritam and anritam. To this end the various sorts of lower truth, truth of potential fact, truth of actual developing or developed fact, truth of developing & struggling force, truth of actualising force, truth of eventuality have to be rapidly & automatically distinguished and the exact power & meaning of each & all in time[,] place & circumstance properly seen. Telepathy of thought which was hitherto limited by unwillingness to accept unverifiable suggestions or uncertainty & confusion in their acceptance or the inability to place conflicting vyaptis is now being brought forward, determined & arranged. The lower perceptions are being taught to yield without self-judgment

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or questioning to the pure vijnana & leave the latter to distinguish between truth & error. Ananda in the tapas, in struggle, in failure as a step towards success have been strengthened and discouragement is being eliminated like distress, though both return in momentary & often causeless stresses or touches. Distrust remains in its usual field, rapidity & adeshasiddhi, but the latter is now centred in the kriti from which by an inferential process it returns on the other parts of the karma. Once exiled thence by objective proof, its hold will be finally & effectually destroyed. There is the attempt now firmly to establish the ugrata & shaurya, to banish the last traces of the dependence on fruits, phalahetu not the phalakanksha which is already disappearing while preserving the lipsa and the kaushalam, the one to be established free from kama, the other to be used when the perfected tapas is ready. The activity of the vijnana has revived, but is not yet universal or firmly stable. The other siddhis are mostly preparing behind the veil of Night. The nature of the difficulty in telepathy, the mutual confusion of the retrospective, prospective, near present & distant ´ present in addition to errors of placement in patra, desha, kala etc is now being fully displayed & worked out without disturbing the sraddha of Yogatattwa & Yogasiddhi. Jan 11 Sunday. The vishayadrishtis are beginning slowly to regularise themselves. The one or two clear symbol shabdas (watch, flute, horn etc) are now coming more often & quite unmistakably sukshma. The rupa, apart from image, is confined to a few forms already familiar to the eye, rain etc. Touch has not yet passed beyond its former limits although it is more common & spontaneous; but taste & smell are increasing in force & frequency, especially in the sadharadrishti, eg the violent, intense, almost acridly intense & long continued taste in the mouth of the sweetness of sugar or molasses after the first puff of a cigarette, the smell amounting to nasikya aswada of the same sweet substance in the end of a cigarette thrown aside & smoking itself out, smell of strong perfumes etc on the basis of an unperfumed object or a slightly perfumed object at a great distance. The taste of madhura rasa is now well established.

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All ordinary discomfort has now been invested with the ananda. Only the strong touches of pain remain to be conquered. Here dull pain even if strong & persistent offers little difficulty; acute pain beyond a certain degree still exceeds the titiksha & therefore passes beyond the scale of ananda. Sahityasiddhi has for some time been developing, tamasi, and is now coming forward. For some days the work at the Veda has been continuing with great force & persistence & overcoming the tamasic reactions, even the bodily, which used formerly to hamper long continued intensity of labour. The brain still becomes a little dull at times, but usually recovers itself rapidly & is always capable at its worst of an intermittent luminosity. Jan 15 The siddhi of the last few days has been directed mainly towards the removal in the natural mind of the obstacles to the right activity of the vijnana especially in trikaldrishti & the preparation of the general effective vijnanamaya tapas. The vijnanamaya action in the buddhi is now generalised, tending always, except for short intervals of relapse, to take the place of manasic perception, and by its very activity diminishing steadily, though it has not yet removed, the persistent recurrence of the manasic false response and distortion of vijnanamaya messages. In the light of this selfperfecting jnana all the past vicissitudes of the sadhana are seen in their right light, their reasons, necessity, utility, essential cause & teleological purpose; for better impression on the natural mind, they recur in slight & fleeting instances, repeat their old action[,] are understood and dissolve themselves. This process, perfected in the jnana, is being applied more & more powerfully & steadily to Veda, sahitya, trikaldrishti, telepathy. The mechanism of the tapas, its defects, causes, working & the teleological purpose of the defects arising from their essential causes, is also being exposed, the first effect being to remove the last remaining obstacles to faultless subjective persistence in the tapas even when it fails & is or seems hopeless of its purpose (the objective persistence is limited by physical fatigue or incapacity), and, secondly, to the ugrata of the tapas. It was formerly the mind’s habit to take failure

22 December 1913 – 15 January 1914

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as a sign of God’s adverse will & cease from effort, & as ugra tapas usually failed of its immediate purpose, unless very persistent & furious, it was thought ugra tapas was forbidden. The failure, however, was due to the immixture of effort & desire & anishata generally & the mental nature of the tapas and these again to the necessities, essential & teleological, of the process of the transition from the mental to the ideal being. The second chatusthaya is, therefore, nearing full completion, the third preparing it; the first now only suffers momentarily in samata by passing depressions & in ananda by general limitation of the second; the third is delayed by insufficiency of tapas in the second, the second held back in sraddha & tapas by insufficient light & effectuality in the third. These two chatusthayas must therefore for a little time longer move forward together helping each other’s fullness until the still watching intellect in the outer nature is sufficiently assured of its ground to allow fullness of tapas & sraddha. Samadhi has not moved forward except in the fullness & comparative frequency of the spontaneous sukshma ghrana & the increasing tendency of the other sukshma indriyas. The rupa drishti still struggles with the opposition in the material akasha to its combined perfection & stability; both perfection & stability have been carried separately in the jagrat to a high efficiency, but they cannot yet combine their forces. There are occasional images in which they meet, eg the reel of cotton thread, (1st degree), the card of d[itt]o (3d degree), the playing card in the ghana & developed forms (2d degree of stability); but this combined siddhi cannot yet generalise itself or even establish either frequency in the habitual forms or an initial freedom & variety of the higher forms. It is only in the crude forms that there is an initial freedom & variety accompanied with some stability. The physical siddhi has been for some time badly afflicted & depressed; the signs of progress are more subliminal than supraliminal. Karmasiddhi progresses rapidly in sahitya where the body alone is now a real obstacle, but is obstructed or attacked in dharma & kriti; especially in the latter there is violent negation & menace of destruction, eg, in the therapeutic pressure on N. [Nolini] etc.

382

12 MARCH – 14 APRIL 1914

Record of Yoga. March. April. 1914.

12th March 1914 Lipi (today first spontaneous & clear in long connected phrases) 1. St Joseph’s College . . St James’ Gazette Continually recurrent since the beginning of the abundant record period: meaning, nature or purpose never yet fixed beyond doubt. 2. Jollity festivity & then absolute jollity, festivity also of frequent recurrence & generally confirmed in fact, often unexpectedly on the very day. No data. 3 St. Stephen’s Hyslop’s College . . system. These are also old lipis. The addition of the word system seems to mean that this & 1 all belong to the same system and are connected in sense. 4. It is a sort of school for the intellectuality of ideality of interpretation of the lipi. Sentence formed with much difficulty. Telepathic Trikaldrishti & Ishita etc 1. Yesterday ishita & trikaldrishti of result of other than ordinary food, confirmed an hour or so afterwards by arrival of Ulysses who dined here & arrangements were made suddenly all without suggestion or interference on my part. 2. Successive movements of birds & ants etc can now often be determined for some minutes together with less resistance than formerly & fewer deviations, but in the end the object escapes from control, often however with an after effect inducing the sudden

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fulfilment of unfulfilled aishwaryas when the actual pressure was withdrawn. 3. Sudden memory (intuitive) of long forgotten names & scenes of childhood in England, spoiled & suspended by the attempts of intellectual memory to decide points of doubt. Lipi 5 Lipi “suffering” several times repeated. This lipi is associ´ ated always with the return of subjective discomfort & nirananda. ´ Such nirananda has for a long time been successfully expelled from the system & even extraneous touches had ceased to come. It returned, although [ ]1 not expected today even after the lipi, but has been unable to do more than momentarily stain the surface of ˆ the psychic prana, even the after effect being rapidly effaced. 6. “Subjective suffering is entirely due to the (phantasy) fancy in the intellect together with desire.” Sentence formed with difficulty, & with the aid of some subjective suggestion from outside. Trikaldrishti. Today, for the most part, unluminous but untelepathic & sound in general substance, occurring by force in a cloud of intellectual error suggested from outside, doubted & questioned by external intellect and seized & distorted as to exact time & place by the same deflecting agent. Attack of intellect of unusual obstinacy & intensity, due to its remnants being disowned & refused credit. This movement was heralded & predicted by the lipi “Alienate the intellectual helpers” this morning. 13th March. Friday. The painful struggle of the intellectual elements to survive & get rid [ ]2 of delight & faith continues, pre-indicated by a repetition of the lipi “suffering”. Lipi is frequent, but varies in ease of coming & vivid presentation. The malignance of hostility in the alienated helpers is very pronounced. Vijnana is clouded at every step by the veil of the manasic action which seeks, since it cannot enjoy, to replace it while imitating sunlessly its radiant action. It
1 MS though 2 MS delight

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Record of Yoga

cannot however prevent truth from being the dominant tendency, but it suspends certainty and timely arrangement. Place, time, order are still very defective. Lipi. The beginning of delight ie Physical Kamananda, which was reduced almost to zero in its action, is to resume its advance. Intensive extensive (the two lipis replacing each other.) ie It is to be first an intensive action, resuming & increasing the former normal intensity, then extensive, increasing its durability & pervasiveness. The action has now already begun, but is not yet very powerful. Samadhi (swapna) yesterday resisted, hampered & confused, is today still resisted, but not so often confused. There have been admirable scenes of brief movement, with vivid lifelike figures in full detail, & combinations of figure, speech and action with the beginnings of coherent conversation. Lipi 1. Lifeless . . September. This year in September. (successively, the first then again repeated) 2. Tonight . . light. (the second word replacing light).3 The physical ananda of pain (heat) has suddenly been taken away by the Dasyu and its place is taken by imperfect titiksha. Lipi 3. In antardrishta. I am formless and thoughtless in my essentiality, but personality is my real (being) and my essentiality is only the initial status of things. Samadhi. In antardrishta all sorts of forms are beginning to appear, but they are in the last degree crude, shifting, usually ill-formed except in parts and rapidly dissolving. 14th March The knowledge has temporarily gone back to the chaitanya in the heart, prana & body whose motions are now taken up into the vijnana-buddhi and there enlightened or more often now
3 See below, second paragraph under 14 March. It would appear that the lipi was “light . . tonight”, “tonight” being “the second word replacing light”. Ed.

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manifested at once as intuitionally luminous from the beginning. The higher or true vijnana is now only active through the vijnana buddhi. Lipi The lipi Light tonight was justified by the return of this qualified luminosity & the re-idealising of the system & also by some new light on the world problem in the script re the 14 Manus. Script Resumption of script yesterday. First movements unsatisfactory & repetition of old false & trivial script, finally there came a movement that started from the best of the old script & passed beyond it; the mind tried to control but was outrun & seemed evidently in communication with another mind that did not depend on it for the suggestion of thought or even entirely of vak. Telepathic Trikaldrishti 2 typical instances 1. A crow seated on iron support of balcony; pranic impulse seen to be flight downward in a given direction, resisted by tamasic hesitation of mind and body. Trikaldrishti that in spite of all delay & resistance the contemplated movement would be executed. Doubt due to perception of adverse influences & tendencies, movement of bird away from line, arrival of finch tending to alter thought & standing partly in the line marked; still persistent affirmation. Ultimately the movement foreseen effected. Subsequent movements of both birds correctly seen but with errors of exact line of flight; general directions & turns correctly pre-indicated. This, however, is now very common. It is exactitude & freedom from error due to false stress & overdefinition of subordinate or understatement of definitive force, intention or tendency that have to be secured. 2. A shabby boy in a splendid & richly varnished Victoria push-push. Doubt whether he was not coachman’s boy put up in carriage. Intuition, son of well-to-do Indian Christian (latter detail inferential from dress short trousers & not intuitional) & carriage newly varnished; shabbiness due to carelessness in these matters. Revelatory intuition, child belonging to Indian Christian in the house just behind this, Venumani. Sceptical intellect challenged

386

Record of Yoga

intuition. Went to verify. The carriage stopped opposite V’s house & the boy went in leaving the coachman to follow. The theory that all is satyam & error comes from false stress, false valuation & false application by the mind is now established. Eg idea of coachman’s son came from satya perception of semipaternal bhava of aged servant to the boy in the carriage. The old power of receiving the emotional & sense idea content of others’ minds is now active; the vyapti prakamya of formed thought is still infrequent, doubtful or sluggish, or when none of these, then insufficiently precise. Samadhi Two typical antardrishta visions. 1. A heavily polished door half open showing part of a room carpeted with a clean white cloth, but apparently empty of furniture. Very vivid in the pradiv behind the outer chittakasha (ether of the pranic manas as pradiv is of the prano-manasic buddhi), but dim in the chittakasha & remote from it. 2 An atmosphere, not of earthly air, but of apas full of rolling & shifting clouds of colour strong but not very bright. In the apas jala & floating tejas (also leaping but not actively); a star seen at first but afterwards lost in the clouds of colour. Lipi 1. Chitra lipi fuel . . is upward . . July 13th July 13th spacious. These images are evidently the Vedic. The fuel of Agni, the divine Tapas is already heaped, sEm a`nA, its tendency is upward U@vo Bv, by July 13th it will be already spacious, bh A, Ev T-v ie in two months exactly. (Note there was nothing in the mind to suggest this lipi; it is an instance of absolute spontaneity[)] 2. Akasha. Authority of the lipi. Nowadays frequently repeated. 3. Jollity. Once more emphatically repeated. 4 Tuesday (no precise indication, except of some progress in the siddhi, the allusion is probably to the trikaldrishti).

12 March – 14 April 1914

387

15th March. Sunday. Lipi 1. Tuesday 2. Ideal thinking the result of spirituality; thoughtless before the unity of the spirit in all things. This refers to the necessity in the sadhan for a passive & empty mind (the empty cup which has then to be filled by a vijnanamaya activity[)]. Samadhi 1. Sukshma taste still comes rare but vivid, usually sadhara, eg strong taste & smell of a sweet wine while smoking a cigarette. The difficulty of the sadhara vishaya is the doubt in the mind whether the vishaya is not really a strong perception of sthula, & not at all sukshma. 2. Varnamaya image on the wall; India, Bengal a vivid blue, the rest a bright & beautiful green, the whole floating in a haze of strong golden colour. Blue spirituality, green divine karma, golden knowledge. India is now shedding knowledge rather than in conscious possession of it. Trikaldrishti Idea of the rapid completion of the seventh book of Ilion (first .. of war.) (Not yet fulfilled 31st March)4 Lipi The Lipi of “festivity” unexpectedly fulfilled. Note The vijnana clouded during the day & the intellect in the environment active. 16th March. Today the vijnana of knowledge became almost perfect on the level of the vijnanabuddhi illumined from the vijnana before; then an outburst from the higher reaches of the vijnana, in which the buddhi became a tertiary & quite passive agent, was again followed by obscuration & activity of the clouding intellect.

4 This phrase was added between the lines on the thirty-first.

Ed.

388

Record of Yoga

Lipis 1. Largest delight referring to the Ananda that came with the activity of the higher vijnana. 2. Jollity, festivity first often, then always. 3 Sunday . . settled . . . The allusion seems to be to the arrangement of the trikaldrishti 17th March. Tuesday The Lipi Tuesday, (14th March) is to some extent justified, as today the ritam in the jnana seems to be firmly founded in the vijnana-buddhi by a[n] affirmative and discriminative action of the higher vijnana on the fallible mind. An attempt is being made to extend this advance to the trikaldrishti which is not yet entirely successful, as the overstress of the telepathic drishti continues in the environmental nature & prevents accuracy at the centre. Nevertheless the ritam is becoming remarkably powerful, even though unequal & false in its mental incidence in the trikaldrishti. Veda is now taking a clear form & the objections to it breaking down; the definite interpretation has begun. ´ Kamananda, often obstructed and suspended, always return[s]; ahaituka tivra has established itself as a recurrent intensity, like ahaituka kamananda; ahaituka rudra now promises to do the same. Rupa is infrequent & crude in the jagrat. Samadhi is still attempting to organise itself, but the definite movement has not taken place. Lipi, though easily active if supported by the will, is otherwise subject to fluctuations from a state of intense, free & rapid to a state of dull & infrequent activity, although chitra is always freer than akasha & hardly at all suspended, though its ease & frequency vary. Aishwarya grows in strength and insistence, but is not yet in real possession of its field. Lipi 1. Finish. It is suggested, with the knowledge side of the vijnana in its foundations. 2. Lipi will (is about to) destroy its obstacles. 3 Field of authority of the lipi. 4. Perfect authority of the lipi.

12 March – 14 April 1914

389

5 Suffer disasters systematic 6 Distinguish between lipi of tendency & lipi of actuality. 18th March Lipi. 1 Finish joyfully with the difficulties in the acceptance by the intellect of the ideality. 2. Beyond light delight. 3 Satisfaction of the faith in its still tottering elements Trikaldrishti All that has been effected on “Tuesday” is to complete the illuminated perception of the forces at play behind events & their intentions & movements & to a certain extent of the motions in the object itself; but this latter, though correct, is not always illumined. The trikaldrishti of eventual actuality is still obscured & successfully deflected or veiled by false suggestions except in the better moments of the sadhana. Today vijnana obscured. The illuminated action in Veda continues but is usually associated with the written vak; the perceptional thought is still disputed by the intellect. In other words, the Sruti is effected, both in writing & thought, but the Drishti is yet inefficient. Rupadrishti After many years the drishti of wind seen in the Alipore jail & often afterwards was again manifested, in this instance in connection with sukshma rain. Chitra of the brilliant rays of Surya. Indicative of the reemergence of the higher vijnana in a greater brilliance (?) Jonakis, stars and dark living spots very frequent. (N.B the firefly, the star, the wind are given in Swet. Up [Swetaswatara Upanishad] along with others, moon, sun, fire etc, as signs of Yogasiddhi.) 19th March. Dullness of vijnana continues. Remarkable instance of Aishwarya, Caillaux-Calmeth, & resignation of Caillaux, but not direct, nor of the same kind as the former, followed by the fall of the last Caillaux Cabinet in two days.

390

Record of Yoga

Lipi 1. Typical effect of ishita, indirectly of aishwarya. 2. Distrust the inertia; knowledge is perfect, if it is perfectly utilised. 3. Always. (in reference to partial effect of Will) Vijnana is now revived. It is applying itself to the trikaldrishti, & is always roughly right, but not always or at all finely in detail & for that reason is confused about the eventual eventuality. Aishwarya & ishita are now more powerful, although still resisted by a less intrinsically powerful opposition, less powerful even when, by a greater exertion, it produces the same result of failure. There are also striking results of immediate effectuality by vashita & effective vyapti in awaking Yogic realisations & psychological changes ´ in those around me. In the aishwarya, the servant bhava, having no separate personal interest in the result but only the Master’s interest, is now becoming finally powerful. Ananda of the kama is now extending itself at a greater pitch of intensity than formerly, but still stands in necessity of smarana. Tivra is common; the other physical anandas (ahaituka) rare. Vashita & Aiswarya 1 Following on explanation of oneness & vyapti & aishwarya for Brahmadrishti, B. [Bijoy] got vision of Sat & Chit samudras with all beings as kendras & the body no longer a barrier to the vision. 2. Aishwarya on Bharati to get lipi. Result, saw for first time lipi with open eyes, “Being. We.” & a green sun. (Brahman, the Purushas & nishkama karma). Strong & violent tivra from hetu of pain; strong kama & tivra from touch of vishaya on parts of the body not directly connected with kamachakra, (left arm near shoulder). Lipis 4. 3. = some movement in the rupa. 5. Dispensability of Inertia. Inertia ie Tamas was formerly necessary to correct the errors of Rajas, but is no longer needed except in some fragmentary movements. 6 Fallibility of inertia Kamananda in samadhi is now becoming frequent, but tends to break the samadhi either at once or more often by a gradual

12 March – 14 April 1914

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return to less & less profound states of the sleep. The eye no longer seeks to force imperfect rupas to assume a perfect outline by aishwaryamaya tratak, but awaits a spontaneous perfection. Meanwhile the mind takes cognizance of the meaning & circumstances of obscure rupas by telepathic reading of the bhava in the rupa or by vijnanamay perception. 20th March Friday. It is now evident by continual experience that the telepathic trikaldrishtis which fail, are perceptions of real tendencies or intentions or outside acting forces which either modify or tend to modify immediate action & always remain as latent forces in Prakriti & the individual which may determine future event or action in that or in other vessels of the Shakti which come within the zone of Nature affected. The determinative stress in the knowledge is still erratic & the final action of the true vijnana in trikaldrishti is still withheld at ordinary times. The pure ahaituka kamananda at any point of the body has begun an occasional action, usually associated with other forms of bhoga. Lipi. 1. Tonight telepathy 2 Blessings in disguise ie there will now be full & habitual perception of the mangala in the apparent amangala. 3 Passive telepathy . . try. That is, telepathy is now almost entirely of the nature of vyapti; try now & prakamya will become equally active. 4 Distinguish disciples. Authority. (ie Authority of the trikaldrishti) 5. Set fire to Bol. Aishwarya. (Chitra-lipi). 6. Flexibility of the intellectuality is replaced by flexibility of the ideality 7 Threatening intelligence. ie news seeming to threaten but not really dangerous. This was fulfilled immediately afterwards, such intelligence being given at night but told in the morning re J. Ayar, Chudamani & S.R. Note. 1. 2. 3. 4. 6. 7. were all fulfilled or began to be fulfilled.

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Record of Yoga

Script was active throughout the day; it has become satya. Prakamya which has long been overshadowed by a free & powerful vyapti has begun to develop the same freedom & power; at the same [time] telepathy of thought, formerly only occasional or secondary in reception, is now direct & enlarging its activity. Sortilege is also coming again freely & of itself & justifying its contents & utility. In the body (vital) wine of ananda is once more physically felt, but curiously enough in movements of pain as well as of ananda. Rupa of varna, crude, is becoming brilliant & perfect in a few forms. Rupas 1. Small green sun, brilliant, in the antariksha; followed by a balloon of reddish orange. N.B. Orange is psychical sight or power & red is pravritti & karma. 2. In room, a leaping red flame of a lamp, now visible, now extinguished. Symbolic like 1 referring to the nature of much of the activity, due to inefficiency of the body. The nirananda of pain seems to have reasserted itself partially on ground conquered for the Ananda. The shakti is now driving it out again from these positions. On the whole there is a great activity of the siddhi, the net result being the firm generalisation of vijnanamaya knowledge, vijnanamaya power & sraddha. But as yet positive imperfection still remains & recurs even in the knowledge and the power is still met by resistance which, though with difficulty, still very often succeeds especially in things of the body etc.
.. 21st March. Lipi 1. Joyful liberation from the intellectuality (partially fulfilled. May 21st)5 2 Perfectly established in the essentiality of the objectivity (ie the lipi) fulfilled May 21st 3 Strong thesis (dhasi) of the telepathy. fulfilled. (May 21st)
5 As usual, these notations of fulfilment were written after the original entry.

Ed.

12 March – 14 April 1914
4 The externality of the destiny

393

(only begun & uncertain May 21st) 5 The Times . . God . . right. settled . . swiftly The lipi is now manifesting itself against all material resistance in the akasha with great frequency & authority, nor is it possible to keep a record of all the lipis that fulfil themselves. It is still, however, resisted and only visible usually after an effort, therefore, not always with perfect legibility, nor with invariable fullness, consecutiveness or coherence. The power of interpretation with viveka is there to mend the verbal incoherence & supply the lacunae of the form. Sortilege is now frequent, although often needing a very figurative & even fanciful interpretation. The following are typical instances. 1. A case presenting itself in which a form of tapasya was necessary (jalarodha) & there being a doubt in the intellect of its permissibility, the eye glanced across involuntarily at a manuscript on the table & saw the sentence “That is the system”. Involuntary purposeful sortilege. 2. A sortilege being sought with no particular subject, need or purpose, except the testing of the theory of sortilege, another MS gave “Vowel stems of the 3d form the accusative vocative.[”] This had to be interpreted, 3d = 3d chatusthaya, vowel stems, = subtle parts ie parts of knowledge in their beginnings & superstructure, the flower being yet to come, form the accusative, = regularise their objective action based on prakamya in the actuality, & vocative = their subjective action based on vyapti in the actuality. This movement as a matter of fact began immediately afterwards. Voluntary objectless sortilege. Certainty in the trikaldrishti has at last begun to be frequent though far from invariable in the active perception as well as in the passive reception. Tapas as was predicted yesterday in the script has begun to assert itself with a greater & more habitual power both in ishita & aishwarya. At the same time sraddha is becoming firmer, more obstinate against disappointment &, though this is less prominent as yet, more anandamaya & savesha (enthusiastic). But, as yet, it is imperfectly applied to the kriti & physical siddhi in spite

394

Record of Yoga

of better & sometimes positive & striking successes, eg Caillaux’ resignation, etc. Rupa now evolves obscure figures of all kinds, fourfooted animals included, on the background & in the akasha & a few more clear, though none perfect. Samadhi is attempting to expel the incoherence of tamasic nidra. Pictures are now very common, especially old Indian pictures in crowded groups & very brilliant colours, but also others without colours. Lipi. 6. Thirteenth destroy the obstacles. Chitra in chimney of lamp. 7. Scholastic study of Scriptures. (Repeated often recently) Clear, brilliant & perfectly combined Rupas in samadhi, but not yet the requisite stability. 22d March. Sunday. Certainty in the trikaldrishti is more powerful than yesterday, but still needs concentration (samadhi, samahitabhava) of the tapas to be assured of itself, as otherwise either the perception of conflicting possibilities tends to destroy certainty or overstress misplaces & defeats it. Utthapana of the neck maintained for 45 minutes without any serious stress, but with an increasing strain of heaviness in the last 20 or 25 minutes; of the right leg, medial position for 15 minutes, heaviness only, no muscular pain. Utthapana of left leg later in the day for 20 minutes. The siddhi since yesterday evening is being continually attacked by upsurgings of the semi-intellectual activities of the joint vijnanabuddhi & manas. The greater effectiveness gained in aishwarya-ishita has also been suspended & the rupa fails to stabilise itself in clear forms. Lipi occurs but with less power & frequency. Variations throughout the day. In the evening for a few minutes the formal material of the trikaldrishti achieved a condensed [form] for a short time. eg. 1. jesfata Varsity. Stage (Chitralipi in the clouds). 2. Images in the clouds. A nib (literature), a fish, (travel), a ring, a bracelet; then, a low comedian; a mother (European &

12 March – 14 April 1914

395

uQyt yn !p rs g \ fNdA -pfA mTnAn. etnv EvjAnAEt Ekm/ \ \ \D {; ^ { pErEf yt. et{ tt. ^

golden-haired) with a child climbing on her neck. All these were close together, connected in sense, & the first four closely connected in sense. They must be taken as indications about European womanhood in the future earth-destiny. 3. Also in the clouds. Certain scenes of a pursuit in the early Manwantaras of a race of divinised Pashus by Barbarians. Also, animals & arms of other ages. (The latter are common). The whole of 3, which is recorded elsewhere,6 was an instance expressly given of the way in which the Theosophists arrive at their results & shows both their sincerity & the possibilities and pitfalls of their method. 4 Three sortileges. Katha Upanishad (Apte’s edition) \Ecd y( ATy bA ZA, kT tdEDgm iEt. \t } \ p. 82. (1) yE AnA Ek

This has to be interpreted in connection with the present stage of the siddhi, = “Vijnana is active, but also the sense mind & the intellect. Only the vijnana is desired. How is that sole action of vijnana to be secured? By receiving the sense life also through the vijnana and not through the mind & senses. Then nothing is left; for the sense world becomes a vijnanamaya world, etad vai tat, & is rendered in the terms of Truth.[”] p. 102 (2) prmA(mA d,KF -yAd d,KAEB (vA okvEd(yAh ek-y ; ^ ;

svA(mk(v iEt. aEv AyA EtEbEMbtE \

Atr o B \to BvEt. }A ;

Incidentally touches, if not of grief, yet of dissatisfaction still assail the Adhara even though Paramatman has been realised, owing to the Brahman being identified with the ego-world in the environmental intellect. This is due to the persistence of Avidya, there, that is of the sense life & the imperfect activity of the Vijnana.. Conscious[ness] reflected in the sense life is subject to ignorance & unrest which may become grief. This sortilege must be taken in connection with lipis which came at the same time. eg. Destroy self. ie. The relics of the ego attitude remain in the outskirts of the
6 See “The Evolutionary Scale”, pages 1326 – 28.

Ed.

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consciousness & try to return & recover the centre. These remnants must be destroyed. h h (3) p. 112 t {v bo \ f , sE {v c>jAnAEt tdA mQyt evEt ; ;

s \D,. tt i(y-y &yAHyAnmnvboDAEdEt. prmA(mAvgmAy y , kAy \b i(y mps ; ; \hrEt.

Since the entire Oneness can be realised here & it is only by that complete realisation of God in everything in this world that absolute Liberty is possible, for the idea of Him as something separate manifesting here is an error, therefore the final word is that an effort must be made to realise God the Spirit here absolutely, so that nothing else may be seen, felt, smelt, heard, tasted. Mar. 23. Sortilege. Idem. p 76. 1. Es@ytFEt pET&yAEdq tArtMyn sO#MymppAdyEt -Tl(yAEdnA. ; ; In the application of the three sortileges already found, the experience of error still continuing, a doubt occurred as to their completeness. The impulse to consult was given & the mind assured that the sortilege would meet the doubt. The above was the response, & proves entirely the reality of the Sortilege system & its veridicity & capacity of direct response. Interpretation. The vijnana is being perfect[ed] in the physical, vital & mental worlds according to their characteristic differences; at present the mental knowledge is being idealised to perfection by the idealising (rendering perfectly & spontaneously true & luminous) of the sense perceptions, the pranic impulses, the bodily movements & all connected therewith. Error is brought into play in order to be converted into its underlying truth. 2. tArtMyn by itself is also a sortilege & means that by assigning each subjective perception of the body, nerves & mind to its right place, object & time vijnana will be progressively & finally perfected. N.B. It is a curious fact that the physical knowledge received by the body through the annamaya Atman & the pranakosha is often truer, if at all illumined, than the mental knowledge; on the other hand the responses of the prana to knowledge are more erratic than those of the mind.

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Other sortileges confirming the sense of those already given. Images connected with yesterday’s 3.7 (1) An open country with a hill in the distance, representing the unoccupied land taken by the civilised invaders from the barbarian; (2) a fortified city on a plateau with great terraces cut in the slope in the background, in front level spaces leading to a great river with a vast ghaut at one place in the bank; (3) the same river; a hut large & spacious with a great door open, afterwards, appear in the hut opposite the doorway a priest & a child; after a while the priest turns away lifting his hands as if shocked & despairing. All these in the chimney of the lamp. (4) not connected, a chitra on a rough envelope (inside torn open), very distinct in every detail (even more than the others,) two flights of step[s], with a rough, sculptured wall at the angle; a woman, young, beautiful, with a bonnet and a walking stick in her right hand held away from her body & supported on the stairs, very elegantly dressed; below her on the steps a crown, bracelet & cloth. These images are chitra; the akasha images are still vague & present seldom any clear details. Trikaldrishti still continues to generalise itself without being able to expel error. Samadhi is now being utilised, but does not yet improve in its material. All the materials of trikaldrishti are in fact being utilised for all three times without any of them yet being entirely perfect. Tapas varies in effectiveness. Mar 24. Tuesday Saguna Brahmadrishti has now practically taken the place of the Nirguna which is now perceived only as a foundation for the action of the Saguna. It is seen that the Sarvam Brahma is prominent when the Tapas of mental Chaitanya is fixed on Matter, all else being felt as undifferentiated consciousness & Matter alone as real to the mind, unreal to the drishti; Sarvam Anantam is felt when the Tapas is fixed on Matter & Life, all else being felt to be a sea of consciousness out of which Life & Matter proceed; Sarvam Anantam Jnanam when the Tapas is fixed on Life, Matter & Mind with
7 See “The Evolutionary Scale”, pages 1328 – 30, for a detailed description and interpretation of the images that follow. Ed.

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Vijnanam felt behind vaguely as the source of Mind; but when the Jnanam increases & is sun-illumined, then the Anandam also appears & the Saguna Brahman becomes the Lilamaya Para Purusha. The Anantam has also two bhavas one in which the Infinite Force acts as if it were a mechanical entity, knowledge standing back from it, the other in which Life Force & Knowledge act together & the Infinite Force is an intelligent or at least a conscious force. Hitherto the position of the Tapas has been that when strongly exerted, it has come to produce an effect against resistance, sometimes the full effect, sometimes a partial effect, sometimes a modified or temporary effect, sometimes a postponed effect, sometimes merely a struggle physical or mental towards the desired effect. In things physical & in things of the karma, the smaller effects are more common, full effect rare. When simply exerted, the force has often failed entirely, sometimes succeeded fully & at once, sometimes partly or with resistance, sometimes for a time only wholly or partially; sometimes only by producing a tendency or mental movement. Now the simply exerted will is becoming more effective, often perfectly effective, with no resistance or brief resistance or ineffective resistance. A month has been given in the trikaldrishti for the progress of this movement. In the trikaldrishti a qualified authority is now enjoyed by the lipi, the written script, the articulate thought, & from today by the Vani & the unwritten Script; the perceptive thought is struggling towards this authority, but still hampered by inert & by tapasic suggestions which overstress a perception or which overshoot their mark. Today a more powerful movement of the perceptive thought, more readily, widely & accurately perceptive of the complex truth of forces & their results. If this tendency prevails, the lipi “Tuesday” & its interpretation will be amply justified. In any case, the claim of the tapasic devatas to be rendered effective before the knowledge is effective as knowledge, is from today rejected. As yet knowledge & force cannot become identical. Another attempt is also being made to cast out the relics of self from the environmental will. It is now evident that the whole difficulty which refuses to be still evicted,

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is the persistent survival of [Bhuvarmaya]8 Tapas and its attempt to profit by the vijnana instead of allowing the Swarvati Shakti to illumine itself in a pure desirelessness from the Mahas. Lipsa has been the excuse for this persistence & its distinction from Kama. But the lipsa must be a samalipsa ready entirely to take defeat as well as success and not choosing its will but leaving that to a higher Shakti than the Bhuvarmayi or manomayi. The whole trikaldrishti is still regulated by the idea of success & failure & therefore cannot free itself from overstress. The reason is that man is at present the Asura Rakshasa & seeks from the buddhi the satisfaction of the heart & senses. Therefore this particular nodus is so hard to unloose; because it is always this Asura Rakshasa who has to be liberated & fulfilled & the difficulty cannot be solved by casting him out & rising entirely into a higher principle. The Devasura variety of the Asura Rakshasa has to be established, not the pure Deva or even the pure Devasura. The crux is here, in the right solution of this complexity. There is a pull which would carry too high, there is a pull which would keep too low. Both have to be avoided. \ }Fv, EstvpmhA Sortilege (1) hqcErt (2) blAkAjAtFy,. dFGg ; AZ, v mn,. blAkAjAEtEr(y -td ynAErklj, (3) dfkmAr ; ; cErt. That is, the Ten Kumaras = the ten Purushas from Pashu to \ Siddhadeva. The present that is drawing to an end is the Rakshasa, whose type is that of hq not aAn d. It is the d bAlAEk species, long necked = eager, purified in body, mahat in the prana element, therefore with a mind that listens in the ananta dasha dishah for the sruti from the vijnana. The other that is coming is Anandamaya, ´ born of the full enjoyment of the Prakriti, ie the Devasura. Balaka also means in the sortilege the young unfulfilled Prakriti. The Anandamaya Devasura has been prepared in the Rakshasa by the Gandharva type of Rakshasa who is also nAErklj,, born not of Prakriti’s full act of enjoyment, but of her full mood of enjoyment (the Gandharvi bhava in Mahasaraswati). The thought-telepathy is now coming more freely; sometimes it is seen as a thought with impulse & proved by the immediately subsequent act; sometimes it is entertained by the mind not as a
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perception of thought in another’s mind, but as an impression registered as a thought in one’s own mind, yet vaguely but uncertainly associated, perhaps as a speculation of the other’s conduct, with another mind. Eg. B [Bijoy] brings tea. Mind thinks of B. looking for a cigarette, seeing none & possibly bringing one. There is no such look or action in B’s body, but only a vague idea of such a thought, possibly, in his mind. The next minute B brings a cigarette & looks to see whether or not there were any left, showing that this had actually been in his mind & he was now verifying by his senses an idea the mind had arrived at in thought only. At the same time it is possible that the thought went from my mind to his & produced the action or went to another’s who gave the cigarette to be placed there & then only B looked to see if there were no cigarettes already. In the latter case the thought was an effective vyapti from my mind to his or another’s; in the former a srauta vyapti from his to mine. Other cases were clear cases of prakamya; eg the perception of the thought & impulse in his mind & body to take the carbolic lotion, followed the next second by his action in taking it, etc. Lipi. 1. Healthy system effigies of the unhealthy system still resists the healthy 2. Healthy system established not in actuality but type of actuality. 3. “Sister” or “siskos” very frequent 4 Jollity . . festivity. fulfilled immediately, followed before fulfilment by pranic manomaya impression of Bj’s intention & its approaching execution. No data for the intellect. 5 13. This lipi comes daily & often. 13 = Kama, last member of the 5th chatusthay 6 Sortilege. Indicating necessity of resort to sortilege. Directional lipi Sortilege. \ \tmA Dg Ev A 1. Rv. [Rigveda] I. [178.]9 mA n, kAm mhy ^ t a yA pEr aAp aAyo, Destroy not or afflict not my desire as \
9 MS 138.

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it acquires the Mahadbhav; may I taste all (fruits & enjoyments) throughout all the waters of being. This sortilege gives full sanction to the ideal of the liberated Asura Rakshasa. \ 2 mSy sADo !=yk, ie the value of the siddhi of knowledge is now the full faculty of jnana & half the fullness (8 a[nna]s) of trikaldrishti. This is an exact description of the ordinary action of the illumined vijnanabuddhi at the present stage of the siddhi. – 11 has long been in the lipi the sign of perfect jnana & imperfect 2 trikaldrishti, jnana being symbolised by 1, trikaldristi by 2, Rupa by 3, Tapas by 4, Samadhi by 5, Health by 6, Ananda by 7, Utthapana by 8, Saundarya by 9, Kali by 10, Krishna by 11, Karma by 12, Kama by 13; so in succession with the 4 members of the Brahmachatusthaya & the 4 of the Siddhi Chatusthaya making 21 in all. \ \fy 3 p o EB Am-yA, s \ yTAnBvkTnn. This refers to the ; persistent doubts of the sceptical intellect re the Karmasiddhi & points to increasing authority of the divine Vani, a-yA, being Kali the Prakriti & the speaker the Deva or Purusha, Krishna, Master of the Yoga. It appears, however, that the doubts as to dehasiddhi, rapidity, exact fulfilment of knowledge & power are also included. Images 1. A mirror (back view) with a woman behind looking at herself in it. Fact & symbol. 2. The same, front view. Both Akasha, crude. 3 Bird. crude (a sign that none of the old effects already produced are lost to the siddhi, the bird being the ordinary figure in the crude form) 4. Human figure mounting an incline; a fish; a net; bird varnamaya; all crude, clear, but mostly fleeting. Lipi 7. Insufficient stability.10 Lipi. 8. Flexibility of the intellectuality ie brought about now in a greater degree by the discouragement of the stress on the tapas
10 This is the seventh in the series of lipis beginning before the sortileges and images

above, and continuing below.

Ed.

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& inertia; with this change has come a greater perfection both of jnana & trikaldrishti. 9. The disgust of the asiddhi has to be got rid of entirely. 10. The political siddhi . . destroy ie the putting an end to the present anarchical activity is necessary for the return to political life & must be attempted henceforth. Inaction in this respect must cease. Only there need be no haste[,] no anxiety. At the present the means of action are not to hand. They must be found out or created or both. 11 Type of the trikaldrishti . . telepathy perfect in detail. Perfect telepathy & trikaldrishti. That is the type has now to be well formed & extended to the exclusion of speculation & overstressed perception. The difficulty formerly experienced in thought-telepathy was that there was a full or almost full perception, whenever there was even slight sanyama, of the chitta-mould of the living object and of his sensation mind in its status & acquired form accompanied with a clear perception of the contents of the temperament & character, also of the waves of feeling & sensation that arose in the manas & chitta & to a less degree of the thought sensations that arose in the manas, but not of the buddhi, except in its vague mould & acquired status, its outer shell only, not of either its general contents or of the particular ideas arising in it. These powers were gained long ago, early in the Pondicherry stay, & to some extent always existed in an inchoate form as they exist probably in all men; but they had to be discontinued for a long time; now with the growth of the jnanam Brahma this difficulty is being overcome by the perception of the contents of the buddhi & the waves of idea that rise in it. This evening the old powers arose in a much more powerful & vivid form than before. This revival was heralded by a note in the lipi referring to the former intensity of the powers for a short period as between Bj & myself; but the full intention of the lipi was not understood; it was not realised that the revival of that intensity this very day was intended. Therefore the lipi was not recorded. There is still much to be done, but the foundations of complete knowledge, trikaldrishti & prakamya-vyapti are now being very firmly and very bountifully laid.

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Proofs of the idea-perception are being multiplied; eg, a quarrel between two cats on the opposite terrace, a black tom & a white pet .. cat; almost all the movements could be followed & predicted; 1st the intention of the black to leap on the parapet of the stairs where the white had taken refuge, then, partly from discretion, partly in obedience to aishwarya, its slow departure, but this was not actually foreseen, the emotions of its retreat, sullen anger, pride, fear of attack (this was proved by the frequent look back, yet not too frequent, from pride), the half idea of returning & pursuing the quarrel, always abandoned, the intention to come on to our kitchen roof, the turning aside for the direct descent, (here there was a doubt whether the reading of the intention was correct, probably caused by a hesitation in the cat himself whether he should not deviate to another side[)], the final descent before the doubt could be solved. Incidentally, the doubt as to exact fulfilment of knowledge is be\ \ \fymnBvkTnn. ing removed as predicted in the [sortilege]11 EB A s ; There is still doubt as to the rapidity except of individual movements of progression where the rapidity is undoubted, owing to the past experience of invariable relapse & suspension of siddhis, although these relapses & suspensions are now, owing partly to the stronger foundation, either less prolonged or not thorough. There is doubt also as to the rapid effectivity of the tapas. Neither knowledge nor tapas are yet active with any force with regard either (1) to the actual past of individuals or their future, (2) to the karmasiddhi, (3) to things at a distance, (4) to details of the thought, such as names etc, [(5)]12 to exact time & place (ie the minute, the spot). Some siddhi in all these respects there is, but it is still fragmentary. The largeness of the field unoccupied is another ground for doubt of a generally effective rapidity. Images. Chitra in the lamp.13 1. A river with a masonry bridge built across, arched doors (one only seen) in the bridge for the river to pass through; on the bridge, first one man, then others passing across, the first hastening,
11 MS lipi (see the last sortilege above) 12 MS (4) 13 See “The Evolutionary Scale”, pages 1332 – 34.

Ed.

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the others slow; beyond the bridge on the river a girl & a man crossing the river in a sort of raft; [a]14 lamppostlike erection in the river, the nature & object of which are not clear yet. Beyond a hill with houses upon it. Connected with the Pashu-episodes. The type is no longer the Gandharva-Pashu, although a substratum of that type remains in the new race; the new type is distinctly coarser, one seen the other day after the Image, barbarously coarse; these seen today are of a higher kind, but all have a slightly Teutonic cast in the character-mould only half refined into an intelligent quiescence. 2. A low type of the Kali Pashu, 1st Manwantara, in appearance hatted, bearded & visaged like a common type west country American. 3. A part of a hill with a house upon it roofed like a modern Church. 4. A very wide road climbing up a steep incline. Trees on one side showing the great width of the road. 5. Animals of the first chaturyuga. A huge seal-like water animal. A land-animal also exceedingly huge with red & yellow bands, a long rough projecting snouted face lifted up to roar; ferocious in appearance, harmless in fact. Suggestion, that these belonged to the animal chaturyuga before man appeared. Akasha. Two leaves, crude, first transparent, then tejas-chhaya, clear & stable, but not vivid. N.B It had been indicated that a clear & stable form would appear; but it came with difficulty & all that followed were clear but incomplete & rapidly changing half figures of animals. Mar. 25. Perceptive thought still fails to attain authority, though it presses towards authority. Telepathy of thought is still rough & wanting in fineness & firmness; it is also crossed by the perception of ideas from the pranamaya, manomaya & bhurmaya beings which besiege our activities. There are movements in the bodily self
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& our vital self, blind, instinctive thoughts, impulses, memories, like those of the animal, eg the horse mechanically taking an accustomed turning; these are now vividly seen, more vividly often than those of the active mind & confuse the thought-perception. False perceptions, however, always turn out to be true perceptions, true in essence, false in incidence. Eg (1) a dog paused in the middle of the road, three tendencies were seen, one in the direction it was originally [taking]15 became a vain effort of the pranamaya to persist & was soon forgotten by the dog, but remained in its subconscious mind and might, with favourable fate, have been revived & fulfilled in subsequent action; another, to the left, was disbelieved in by the perceptive thought which indicated a turn to the right as its eventual action, & the dog did turn its head immediately afterwards in that direction, but it went to the left, not the right. The idea of a movement to the right was immediately dismissed by the intellect as a falsehood, but as a matter of fact, a few seconds afterwards, the dog returned & fulfilled the identical line to the right, to the very spot, that had been indicated. So a child about to turn the corner was seen as intending to turn into the house just round the corner; its course & thought after turning was away from the house, but a moment afterwards it went in at the door indicated. There were no less than four incidents of this kind with this door in the course of half an hour. When, however, there is no illumination, the source of the misdirected perception is not seen & the intellect labours under the idea of an absolute, originless & unjustifiable asatyam, which does not exist in this world. Satyam is established; it is the anritam which still gives trouble. Lipis. 1. Federation of love 2. Exiled dynasties . . tapas. In reference especially to France, but not exclusively 3. I indicating that the Deva, Krishna, Master of the Yoga, is taking more & more direct charge of the activities. Drishti of the panchabhuta is now common & of wind in the panchabhuta, but not of wind in the ordinary akasha. Images of
15 MS taken

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insects, birds are seen in the prana-akasha (bhuvar), but not usually the flying forms themselves; when seen, these are not clear to the eye. Lipis 4. Request. Yes. I don’t intend to satisfy it immediately, but to satisfy it after the necessary delays in its due time. ie the lipsa 5 Tuesday blaze. ie The ideality founded yesterday will by next Tuesday have burst into a blaze. The forms of the birds etc seen in the pranakasha are now beginning to be clear for a moment, but they disappear at once into the pranajagat. The explanation is that the pranakash ordinarily seen is the pranakasha envelope of bhu in which only the images of these creatures are seen & they themselves are in the akasha of the pranajagat, not the real Bhuvar but the Bhuvar of Bhu. It is these worlds that must first be seen & felt; the others can at present [ ]16 only be entered in Samadhi. The perception of the one Jnanam Brahma in all is today very strong; but its grades & positions are still unstably harmonised, eg the general Manomaya Purusha in the Manastattwa taking the ananda of the various egos who know not themselves to be He, the same in the Anandatattwa of the Manas, the individual Manomaya Purusha watching the egoistic manas as the observing mind of an actor might watch his active mind on the stage, the Manomaya Purushottama in the cosmos & the same in the individual, the ego unconscious of its true self, the wider Manomaya aham conscious of it, yet differentiated. The Anandam Brahma is now beginning to be seen in the individual more frequently & vividly. The restlessness & impatience & weariness of the environmental Prana with the contradictions, confusions & resistances that persist in the siddhi, still forces itself at times on the system, especially when the exiled intellectual devatas besiege & attack the city, no longer hoping to recover sway but to delay the perfect siddhi & revenge themselves for their expulsion.
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This siege & attack developed in the afternoon into a violent crisis, characterised by all the old movements except absolute obstruction & intended to break down the growing siddhi & destroy the authority of the lipi and other instruments of the vijnana. It is noticeable that in spite of confusion, anger, pain & unfaith, the activity of the vijnana & the principles of sraddha laid down in the pre-existent siddhi could not be entirely silenced, but applied themselves persistently to the confused thoughts, vanis, lipis, that came without being deterred by the chaos of errors & half truths that was raised. An immense but ill-coordinated activity of thought, lipi, telepathy etc accompanied the attack; the attack & the defense disputed possession of this outburst of activity & tried to make it the instrument of error & truth, confusion & a better coordination respectively. Nevertheless, the deficiencies of the previous vijnana siddhi have been accentuated by the disturbance and a manifest confusion now reigns, instead of the orderly advance which was being developed; nor does the mind know which suggestion it is to believe or which to reject as error & misplacement. Ananda of physical pain has once more commenced; it is noticeable that pain of burning, pain of blows, nervous or muscular pain of disease, even pain of pressure are associated up to a certain degree with ananda simultaneous or subsequent in manifestation, but pain of wounds, touches on the raw flesh etc is less amenable & except in the ant’s bite is as yet entirely divorced from ananda. Image (1) The same stairs as seen in a former image . . a doll on the lower steps; a little child coming down some way above. The sculptures on the walls are clearer, some grotesque, some accurate & graceful, but unimaginative reproductions of daily life. (2) Animal scene from the 2d Manwantara.17 (3) Three scenes from the first [Manwantara], regarding the personage described in the lipi as “Iarlaus”.18 Utthapana of neck & leg for 15 minutes, not maintained longer, because of the successful intrusion of muscular effort in
17 See “The Evolutionary Scale”, pages 1334 – 35. Ed. 18 See “The Evolutionary Scale”, page 1335. Ed.

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place of the natural mahima. Laghima was strong, mahima defective. Mar 26 Thursday. \ Sortilege. (1) Evz AnkDmv vAd dEv y dA(mA kT tEh pE X ^ ; t-yAEp s y, -yAEd(yAf Ah E-TEtgtFEt. Kathak Upanishad. \ ; p [54.]19 Referring to the difficulty noted yesterday of the ill-harmonised perceptions of the various bhavas, Manomaya etc, & also to the difficulties of the many various movements in the vani, etc; the rule is given that all must be seen as Paramatman & Para Purushah, Krishna, in the two states of status & dynamis, rest & motion. (2) Are all mere representatives & agents of the Standard. Story of Trusts (Collins) p. 106 This is a very remarkable instance of the sortilege; for there is no connection between the Kathakopanishad & the Story of Trusts, yet a sortilege immediately taken from the latter after the interpretation of one from the former completes it & supplies precisely the thought needed for rounding off its unfinished suggestion. All the words are the exact words needed “All” “mere” “representatives” “agents” “Standard[”]. It is so, that all things in the world are now to be regarded in relation to the standard Being, the Sarva Ananta Jnana Ananda Krishna. Note that before taking the second sortilege, the book was pointed out & the indication given that the second sortilege would supply something still needed. All this shows an intelligent, omniscient & all-combining Mind at work which uses everything in the world as its instrument & is superior to the system of relations & connections already fixed in this world. It can use the most incoherent things harmoniously for one purpose. Nor is this an isolated instance & therefore classable as a mere coincidence, instances & proofs are now crowding on the mind. Lipi is now again developing kaushalya; instances of tejomaya, jyotirmaya, varnamaya have suddenly come & are or tend to be, unlike the former rare instances, at once clear & stable.
19 MS 74.

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Lipis. 1. Tardy results isolated results. 2. Joyfully exhaust the intellectuality. 3. Degeneration of telepathy. Trikaldrishti is now being developed on the principle of affirmation, ie everything is accepted as a fact, only the precise incidence & value of the fact has to be disengaged from the rude & inaccurate impression on the sensational mind. The importance of the unfulfilled tendency, intention or impulse physical, vital, mental or supramental, conscious, subconscious or super-conscious, is being emphasised its indispensable importance both in determining the eventual action or result, in fixing its efficient value and chances of permanence or finality & in influencing future eventuality. It is now proved beyond doubt that the mental perception of these unfulfilled energies is not an error, proved by the constant unexpected fulfilment of those that had been put aside as errors; the vulgar test of reality, viz bodily fulfilment, is no longer needed by the mind for sraddha. The perfect trikaldrishti of eventuality will, it is supposed, emerge out of this mahadbhava of the telepathic mind, by the freer play of the higher vijnana in its fourfold quality. At present it is the telepathic trikaldrishti that is active and this, though it has been proved capable of sustained, detailed & complex accuracy, is not firm, but easily descends from the correct appraisement of event & tendency, to a mere mahat perception of tendencies open to false stress & false selection of the event. Images (In the Clouds). 1. Yesterday & today of a Pramatha Rakshasa (5th or 6th Manwantara) war[,] men hastening to battle, men fighting, a war-chariot & fighter, a youth giving news to his sister on the way to battle, the same face, a modern Teutonic face reappearing always as one of the leaders, recognisable especially by the helmet, moustache & small aquiline face (middle-aged). Period Kaliyuga; a war of great historic importance. 2. A dancing girl of the same age, strong aquiline face, in loose transparent draperies. This seems to be a Roman period of the Kali. A handsome & imperial race, but already weakening in type. The bhava is that of men doomed to defeat.

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3. Images of the opposite nation, a man & a woman, ugly, strong, fierce, Pisacha-Pramatha in type; the face expresses a diabolical cruelty & hunger. It is intimated that in this war the young Romanic leader in the war-chariot is victorious, but the eventual victory is to a modified race mixed of these two races, which overthrows the Empire. 4 Fantastic images of animals, a lion with an impossibly slender body, a cock face on a fourfooted animal, belonging to the idea-world of the Manus where types are evolved & varied before they are fixed in the sthula. In the same way as in the trikaldrishti, so in the rest of the siddhi & the lipi affirmation is being enforced. Every feeling & movement, even those that are apparently wrong or futile, has to be accepted temporarily as a factor in the eventual intention, so also every event, however hostile. The habit of right stress will evolve hereafter & produce the right harmony. In the afternoon return of yesterday’s asiddhi, the ashanti less violent, though sufficiently acute, but the asiddhi more complete. The chaos lasted throughout the afternoon well into the evening. Contradiction in fact of the former lipis “Joyful exhaustion of the intellectuality etc.” Images In Lamp (1) Yesterday the girl of the first image grown up to womanhood & another (n)20 (2) Today Three of the same crossing a river by some rude kind of plank or tree bridge three (n) (3) Horses of that aeon clumsy in build, long-eared. One on the bank of a river listening with head turned & ears pricked to some noise on the opposite bank. Ananda of vishayas is growing in smell, sight & hearing. Beauty is manifesting in all faces & forms, but this janamaya drishti of the shuddhananda is still resisted & laboriously contradicted from time to time & lowered piecemeal to the chidghana or ahaituka perceptions. Today ananda of the painful touch on exposed flesh began, but did not go very far.
20 The meaning of this letter is not known.

Ed.

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Subjectively the Ananda of the pure mind, Swar, has been constantly manifest, & except in the attacks of asiddhi, dominant; the separate activities of the ananda of bhuvar are being expelled or discouraged. Today the anandamay Tapas of the Swar is being revealed; hitherto the Tapas of mind has always been of Bhuvar & not the anandamay Tapas of bhuvar, but the pranamaya rajasic, unquiet, full of desire or effort, nibhrishta-tavishi. This now afflicts from outside the system only. Vani has also once manifested from the Ananda of Jana. The ostensible object of the movement of disturbance is to get rid of the intellectual interference and destroy the obstruction to a permanent ascent beyond the vijnanabuddhi. The chief feature has been a total destruction of the reliability of the telepathic trikaldrishti; only the mere telepathic perceptions of present tendency remain accurate & valid. As yet, however, the mind can put no fixed confidence, in the midst of the confusion, in any indication given. It is evident, at any rate, that the disintegration of the present faculty & inefficient telepathic trikaldrishti is intended and is being hastened by the Power that directs the Yoga. Lipis. 1. Assist the degeneration of the telepathy twice repeated. 2. (Much later) Affirm the ideality against the intellectuality 4. Dictionary (Tuesday refers 3. Tuesday . . thyself also to this lipi). The last thing at night the higher ideality, not the highest, the intuitional not the revelational began to be affirmed in script & vani & fluent vangmaya thought, but could not be enforced in the perceptive thought. The manifestation of the Deva in the Adhara seems to have commenced. Mar 27. The mental powers of the higher Bhuvar expelled from control of the thought & perception & deprived of support from the higher Swar are now acting as a strong obstructional power and attempt to intercept and denaturalise every suggestion from the vijnana to the Swarvati buddhi. For this reason the jnana & trikaldrishti in the thought are not able to manifest themselves & even the

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telepathy is much hampered. The Vani & Script, however, seem now to be beyond attack or obscuration. The Lipi suffers by its right (vijnanamaya) interpretation being intercepted or seized & distorted; this disability is shared by the rupa. Pseudo-vani still occurs, but is easily detected & carries with it no authority. The truth of intuitional vijnana has now begun to be enforced & the task of discouraging & excluding the habit of mental interception or interpretation has been taken in hand. The mind is to be a passive recipient & channel, not an active rational & perceptional agent. Dasya Tertiary Dasyabhava has now taken a new form & is being reconstituted as obedience to the Master in the adhara, with Prakritic agencies as mere distributory functionaries of the Tapas of action & eventually of the Tapas of thought. Up till now the dasya was either obedience to a distant Master in the Cosmos or at least, when not distant external to the Adhara, & to Prakritic agencies who were often sahankara & opposed the direct command from the Master. Dasya was first primary, that is a free subjection of the Will on the basis of a potential independence, secondly, secondary, that is, a mechanical subjection of the adhara independent of the personal Will to the Prakriti, last, tertiary, a complete subjection, mechanical & volitional to the Ishwara with the Prakriti only as a channel or jada agent. The tertiary has also its three stages, one in which the volition was dominant in the consciousness not as free, but as accompanying & approving the movement which, though at first mechanically compulsory, might be suspended if the volition long opposed it, a second in which the Prakritic control was dominant though as a compelled & compulsory agent of a remote or veiled Ishwara and a third, now finally emerging, in which the assent of the Jiva is given compulsorily & independently of any freedom of choice in the Sakshi, the Prakriti is purely a jada channel & not an agent, & the compulsion from the Ishwara direct, omnipresent and immanent. The bhava of the dasya tends to its right relation of the bandini dasi with the characteristic madhur bhava of that relation, a relation already familiar & frequent to the Prakriti or Devi in the system, but not yet permanent in the consciousness.

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Vijnana The referential action of the vijnana by which a suggestion first manifests deflected or overstressed in the buddhi & is then referred to the vijnana for right interpretation, is being constantly shown & condemned. It stimulates the mahadbhava of the satyam, but is unable to arrive at the ritam. It might arrive at a sort of secondary ritam after a long struggle & development, but that is not now intended, although it must be done at a later stage of the human advance in this age. At present it must be confined only to those who are incapable of the primary vijnana action. Rupa Formerly all kinds of rupa used to be manifested spasmodically, even to the most perfectly developed. That siddhi has by an increasing pressure of asiddhi been disintegrated in the jagrat, & has now to be reconstituted on a surer and more natural foundation. Rupa is of two kinds. (1) Seen in the personal consciousness as image of a remote reality either in the mental akashas or the physical (prana & anna) akashas. (2) Seen as actual form of things in the jagat or as linga image of the actual form or body. The first is of two kinds according to perfection of manifestation (1) inchoate (2) complete of three according to fullness of material (1) crude consisting only of the crude material (saptarchi of Agni[)], ie. 1 prakasha. 2. fire. 3. vidyut or varna 5 tejas 6 dhuma. 7 chhaya. 4 jyoti (2) dense consisting of material developed into substance of consistency (3) developed when the substance has developed lifelike appearance of reality of two according to circumstance of manifestation (1) reflection of form seen in sthula, whether real or image (2) spontaneous, with no stimulation from any other form. and finally either (1) stable or (2) unstable. The perception of linga images & actual forms in the prana-

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jagat [has]21 now become entirely complete, definite & developed, but is as yet of a momentary stability & usually stimulated rather than spontaneous, ie of birds, insects etc seen in the sthula akasha. The flight of kites & crows is constantly watched for the telepathy & trikaldrishti; therefore, the image of kite & crow are frequent; actual forms however, are more often of other birds not usually seen or watched. In the rupa of image, all is being rebuilt again in the attempt to evolve a habitual combination of perfect complete clear & developed spontaneous form with a firm stability in the akash. For chitra rupas have now a confirmed perfection & stability, although all are not complete; the inchoate form still persists in cloud forms etc where the material is unstable, but even there the complete form is sufficiently frequent. Today rupas, individuals & groups, are occurring in the akasha which are complete but not clearcut, momentarily stable but not with a useful & durable stability. Moreover they are all crude with the extreme crudity. Other rupas in the akasha are fleeting &, though clearcut, seldom complete. Clearcut & complete crude rupas of a dense or developed crudity occur, but are also fleeting. Here there is as yet nothing that can be called an assured advance, as all this has happened before, been exceeded & then again destroyed. In samadhi there is retrogression & an old oft-repeated process of laborious rebuilding, the articulate thought in the jagrat prolongs itself into the swapna or sushupta of the mind & attempts to evolve a savijnana samadhi full of perceptive & vangmaya savijnana thought, sight etc in place of the present savikalpa samadhi. In the process a shadow of the old discontinued savichara & savitarka movements tends to recur, but is rejected & has no power or vitality. Images occur which have a kind of broken continuity & show part of the scene vividly, eg objects & action, but not the actor; this continuity is sometimes of action & mental rupa after loss of the bodily drishti. Tivra & kama occur in samadhi & continue after waking. None of these are new circumstances. There is therefore as yet no real advance. The confusions of the savikalpa continue. Antardrishta jagrat imitates at a distance the bahirdrishta.
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Animal forms are now coming freely & with some perfection in the chitra, but not so freely as the human or as landscape. They are more frequent than others in the antardarshi. Inanimate objects are still limited in their variety & freedom of occurrence. In the afternoon there was again an automatic recurrence of the confusion, ashanti & revolt of the last few days; it revived as a result of anritam in the savikalpa samadhi and persisted for some two hours or more while recurrent nirananda and sensitiveness to asiddhi & asatya and the absence of the assured & sunlit jnana have been left behind as a deposit of this thrice repeated disturbance. The anger & revolt of the Prakriti at any pronounced & successful disturbance of finality in the first chatusthaya are caused by a sense of the total externality and want of justification in this wanton movement. It is no longer asatyam or other asiddhi that is the true cause of the self-identification by the Jiva with this movement of revolt. Ananda is being reestablished in the general bhavas, but continually contradicted & opposed in the detail; the nirananda is supported by the Jiva & hence lingers. Morning Lipis. (Mostly Akasha)22 1. African . . rapidity (Really, two separate lipis) (From yesterday, often repeated 2. Jollity festivity. unexpectedly fulfilled this evening) 3 Intellectuality . . type of the intellectualities. (Current lipis) 4 Fortnightly . . twilight. Subsequently suggested that every fortnight shows a fresh growth of intensity in the ideality. 5. The benefit of the totality 6. Deathless intensity 8 Disengaging itself (In reference to the rupa) 7 Joyful exhaustion disintegration of the self-intellectuality. (This is often repeated in various forms & temporarily established in fact only to be broken again)
22 In the following list items 8 and 7, 19 and 18 were written in the manuscript in the

order listed.

Ed.

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r 9. Ghose. (Reference to D.. K. D. Ghose) 10 Finality telepathy & trikaldrishti. ie firmly begun fulfilled (May 21st) 11 White . . whistle . . write . . yes . . India . . fish . . light. (Said to be all connected in sense. All occurred near each other in chitra. Fish refers to the rupa.)23 12. Catholiques . . brahmaniques (beginning to be fulfilled .. May 21st) 13. Disengage the siddhi from the asiddhi first in the telepathy. (Direction to Shakti) 14 ÍìÉ (Guj [Gujarati] letters = When. Time to be fixed in the trikaldrishti) 15. The intensity of the lipi . . legibility. (ie growing towards perfection). 16. Small . . faith . . eager. (ie the eager faith belongs to the alpa not the mahat) 17 Already suggestions are of the ideality. 19. Tuesday is fixed for the perfection of the blaze. (Finality is not suggested) 18 It is against the systematic legistic temperament that the spirituality is directed. 20. The situation in England will develop with surprising rapidity. (fulfilled) 21 Beehive. 21.a. Faith filling 22 Transition period . . (To be read with 19) 23. Suffer (twice fulfilled in the afternoon) 24. St Joseph’s College (daily & frequent) refers to far future. 25. Les Meilleures dispositions 26. Joyfully exhaust struggle. (Direction to Shakti) 27. Suffer always, changed to Suffer always delight to all eternity 28. Suffering is always present (as delight) to all eternity. (The words in brackets were afterwards added) 29. Saturday to Tuesday. Said to be days of unbroken advance.

23 The first of the rupas listed below.

Ed.

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Trikaldrishtis. (1) Continuance for some time of the struggle between soil & purity in the teeth. (In the sense given not fulfilled, for the teeth which are at present the field of the shiftings changed to a pure white, in accordance with an opposite suggestion not then believed or recorded) (2) Image & form in pranajagat will now acquire a motional stability. (There were two or three initial movements of fulfilment) (3) Rupa is still to develop slowly, some stable clearness of form today. (Slight fulfilment noted in the body of the record). (4) Trikaldrishti will not firmly emerge today. (Amply fulfilled) (5) The trikaldrishti of exact time & place will now begin to generalise itself. Rupas. Symbolic. Eye fish. The eye is vision; the fish travel. Sophic K.B.J [Khaserao B. Jadhav] in Pisacha period (Samadhi) Mar. 28. Opening sortilege \i (1) mE(s no v-y i y i d do vqA Evf.

GAymAn i vEs f/m n Ev \dEs. ; \Et

Indra = pure Mind. Indu = Ananda. Ishtaye = for sacrifice or for wish fulfilled or for impulse or force of action. Vrisha = as master or strongly or abundantly. GAymAn = going straight up or ahead. The sortilege indicates the control of buddhi by the Anandatattwa of mind in its full force & abundance for thought, emotion & action and the forward & upward movement of the Yoga free from internal enemies. This movement begins decidedly today & progressively frees itself from the relics of the old movement of battle & struggling advance. Hitherto the movement was only being prepared. Now it is ready. \ \ (2) tE-m A vfyA Egro y ek qZFnA. an -vDA ym=yt yv ; ;

n ckq qA

ie the Srutis of the Vijnana are to be established by Ananda in Vijnana Buddhi which governs all the lower actions; the self-fixity

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of the higher Nature in its law of works is to be sown as a seed in all the nature of the vijnana buddhi and perfected as corn is perfected by the rains & cleared [of]24 chaff on the threshing floor. This will take a longer time to fulfil than the first sortilege Trikaldrishti The ashatru movement is now possible in the knowledge because the intellect is now purified of any wish to dominate the ´ system and use the ideality for its own purposes. The bauddha narah still from habit intercept or misrender or try to anticipate the vijnana suggestions, but it is done unintentionally and mechanically and the movement corrected as soon as its [illegitimacy]25 is perceived. Trikaldrishti is once more acting above the telepathic trikaldrishti, a little obscurely, but correctly; except when it leaves the telepathic overstress to figure as trikaldrishti, it is already able to indicate the immediate event in seen objects & occurrences & even a little beyond the immediate event. It is only, however, from internal enemies that the movement is free; the external are still there though they work from a more remote station, dure not anti. Here the Ananda is attempting to regard their opposition as from God, as a means of progress & by that constant impression on the intellect to prevent the return of suffering & permit the steadily joyful exhaustion of the struggle & of the active intellectuality itself. But for this the mind is not yet prepared owing to insufficient faith in divine protection and aid throughout, this defect permits the outer enemy to cloud the mind entirely from time to time so that the nirananda may have free play on the basis of unfaith. Nor does the Jiva at present wish to renounce the unfaith, owing to the persistent experience of selfdelusion in the past & the determination not to be a willing party to self-delusion in the future. To everything therefore that is not yet proved by experience, there is only a provisional faith given if any, ie a mixture of faith & scepticism, an “It may be” or at most “It may well be” or “It probably is so.”
24 MS off 25 MS legitimacy

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There is now a double movement; the first, to replace the undefended intuitional ideality by an intuitional ideality defended by viveka; for it is found that when viveka is combined with the intuition (Daksha with Sarama), then there is less chance of the intellect misinterpreting or interfering with the truth. The second movement is to develop behind the higher or intuitional ideality an assistant revelatory (highest) ideality on a larger scale than any that has yet been manifested. Both, however, are on the lower rather than on the higher levels of their respective planes. The difficulty now felt by the intellect with regard to the tapas, is why there should be insistence by the tapas on a movement not willed by God. So long as there is ignorance, the tapas may be exercised in the confidence that it is a means of God’s workings even when the event is to be the opposite of the result attempted; but in the present stage this rule no longer satisfies as a rule of action. It is evident that there is a movement towards the renunciation of preferential Tapas not in accordance with knowledge. It is not likely however that this movement will be seriously effective for some time to come. Still, from henceforth, intellectual tapas in action must be renounced, like intellectual tapas in knowledge. The vangmaya is now re-ascending to the inspirational form & it appears that it will act for some time indifferently in the higher & lower vijnanas & vijnana buddhi, but always with a tendency to finish rapidly its work in the vijnana buddhi & confine itself to the pure vijnana. A more general movement of the subjective thought-trikaldrishti is being attempted as opposed to the objective trikaldrishti which follows the movement of an extant object or present event. In the former the difficulty of the intellectual belief is that there is no means of physical verification or contradiction except when it is applied to history or the past of living men; in the second the telepathic difficulty (of misplacement & overstress) is yet unannulled & really unconquered in the normal perception, even if partially dominated when the siddhi is active. The symbolic rupa of the fish & the eye has been fulfilled or begun to be fulfilled this afternoon, in images & vijnana definitions of the images. There have also been new symbolic and other images.

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1. In antardarshi The golden Kali four-armed & weaponed, destroying the Asuras; a young man rushes at & throws his arms around her in filial love not hatred; he is spared & lifted up & carried away in her arms no longer as a young man but as a boy. Symbolic of the process of conversion from the Asuro-Rakshasic mind to the divine balabhava by the embrace of Kali. The visitation of Kali seems to be intended to save him from his Asura environment now turned hostile to him as to Prahlada. Qy. [Query] Was it in this way that the legends of the Puranas were formed? Jyotirmay Images. 2. Image of the Pashu-raid. A woman more mature of body & face than the other, fleeing with her two children. In the second image she has abandoned her children, but is seized by the hair by the younger Barbarian & is falling backward into his grasp. The antardarshi, it is to be noted, no longer merely follows the Bahirdarshi, but is active in its own way & on its own lines. Akasha images continue to develop stability & clearness in the Bahirdrishta, but the progress made each day is infinitesimal. Later in the afternoon the rupa disengaged itself more clearly from the veil of the asiddhi; instances occurred, other than the jyotirmaya & varnamaya bird, of crude rupa clear & yet stable for a second or two with a slight interval or tendency to interval of momentary obscuration, eg a shadowy hand clear, though not complete in detail, with a coat-sleeve & white cuff, figures of women, men on horseback, some of them entirely complete & clear. Gandha & rasadrishti once more emerged, stronger & freer than before. Gandhas 1. Of wine (no wine anywhere near) 2 Of cooked food in the room near the nose or rather in the pranakasha 3. Of bread warm from the oven. 4 Immediately afterwards of stale bread 5. Of eggs, salt & butter Repeated later in the evening long continued 6. Of salad, of vinegar & fragrant J vegetables, of raw onion

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7. Vague & subtle, of flowers. 8. Of tobacco. Taste 1. Taste of butter, first vague & subtle in other akasha, then in sthula palate, very long continued. 2. Taste of toast, with similar stages. All these were without adhara sensible or visible; they can no longer be referred to a distant gandha keenly felt or any physical cause. 3 [no notation] There is an attempt of the trikaldrishti finally to reemerge after being veiled in the afternoon. In accordance with the Script, “There will be no such return of suffering tomorrow, although there may be attempts and touches,” there was no repetition of the last three days’ crisis, only in the morning some heavy but passing touches, & in the afternoon & evening one or two quite fleeting attempts. Lipis Referee. ie the referential process has still to be used for some time until the external intellectuality can be dissipated Orange Kingdom jyotirmaya lipi orange is the symbol of psychic knowledge & power The tapatya . . the glory Infinite telepathy Rupa. Symbolic Momentary incomplete tejas-surya followed by krishnasurya. Mar 29. Opening Sortilege. \ (1)a. anAndo vqBo jE`mrAhv En ;

A f/ ptnAs sAsEh,. ;\ ; aEs s(y ZyA b Z-pt ug Ecd dEmtA vFXhEqZ, } }-y ^ ; advn mnsA yo Erq yEt fAsmg m ymAno EjGAsEt. \ ; }o bh-pt mA pZ -y no vDo En km m y drv-y fDt,. ;\ ; Applied both subjectively & objectively anAndo without ; ZyA in forward action internal the tejasic egoism of aggression & external Erq yEt seeks divine knowledge & power. (1)b. (vyA vym m DFmh vyo bh-pt pE ZA sE nA yjA. ; \ ;

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sasnina = preserving pE ZA = satisfying In the morning the vijnana was held back & the intellect in the external swabhava allowed a free play; it is still able to occupy \ \ the outer mind (fAsA m ymAno EjGAsEt) but not with intensity or with any great or exultant power of pervasion (ugra, viduharshin); still it seeks with unillumined mind to seize on knowledge & power (advn mnsA Erq yEt) Lipi 1. After telepathy, trikaldrishti. Telepathy is already infinite in its movement, but not yet sure. Trikaldrishti is hampered even in its mahattwa. Telepathy cannot be sure without trikaldrishti either telepathic or pure vijnanamaya. 2 Telepathic Trikaldrishti (Intensely vivid lipi, varnamaya) There are now three forms of trikaldrishti working, the telepathic which is extraordinarily accurate when not besieged by the telepathic overstress, the intuitional which acts but is rather blurred & indistinct & uncertain, the revelatory which is veiled and revealed only in the buddhi, therefore especially open to misinterpretation. At the same time with the diminution of the intellectual tapas, the daivya tapas manifests more & more & introduces often the most sudden & decisive movements in the object of the will, eg. Biren’s fever expelled in less than an hour, the frequent cessation of disorder in the long-disordered washtap immediately on or soon after aishwarya, the repeated alteration by birds of their slow opposite or wheeling flight into a sudden & long-continued rush in the direction imposed. Still the atmosphere & habit of resistance still remains. The afternoon & evening taken up by R’s [Richard’s] visit, Bh’s [Bharati’s] & translation of Rigveda II. 23 & 24. Bh. has fresh Yogic experiences, this time of the voice of God & miraculous cure. Aiswarya operated today consecutively & with small resistance in the flight of the bird. This has happened before, but then as an exceptional circumstance. The value of the present siddhi is that it is a part of a general and pervading advance. Rupa maintains itself but has not appreciably advanced. Vijnana is exceedingly powerful in Veda.

mA no d,f aEBEd=srFft ; \so ;

sf mEtEB-tAErqFmEh ; \sA

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Bj.[Bijoy] gets the vision of the colour-body with regard to R behind the physical body yellow in blue, then red, red in black, again red and once more yellow in blue. Today with the Veda, the literary work of the Dharma has definitely begun; proof is given of the general successful pressure of the spiritual power for the works of the Dharma in others; but it is not yet regularised. In Kriti & Samaja the power is not yet ripe for organised action. Veda II. 23, 24, 25, 26 completed today. This shows a great advance in sustained energy. Sortilege En Pr´ paration. Les Dieux. ie the Devas of the Ritam, Agni, e Soma, Brihaspati, Varuna are being settled & manifested at last in the system (griha; sadanam). Mar. 30. Mahadbhava of the trikaldrishti is asserting itself, but being often still confused with the telepathy it is mixed with the trikaldrishti of possibilities & is therefore still impure (asuddha, sankara). Opening Sortilege.

aE`nqomAEvm s m fZt vqZA hv \ ; \. ; \ Et s AEn hyt Bvt dAfq my, \ \ ;

ie Forces of Action & Delight are to be combined and constitute the Ananda of perfect self-expressions in the material life. Trikaldrishti of Time is beginning vaguely to arrange itself, eg Richard’s arrival on the 29th, not as had been arranged on the 28th, his visit on the same day, & less clearly in the afternoon. But the mind has as yet no confidence in this action of the trikaldrishti. Moreover exact time is now seldom right; the former siddhi is still dormant. The day again was mostly passed in Kriti. Veda [II.] 27. Mar 31. Tuesday. After a struggle the freer action of the higher vijnana has begun in preparation for its becoming the full action & absorbing all other activities into itself. A signal example of its minute action in tapas

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has been given in the action of a wasp which was guided to a narrow hole in the glass & out contrary to all probability, as it had to abandon five or six other natural lines of action to go direct to this exit. The aishwarya began with resistance & crooked movement (hvara) & ended in the straight & spontaneous action (riju). This is a sign of the course that will be followed with the tapas. As yet, however, the action of the higher vijnana is in the vijnana buddhi instead of being in the vijnana & on the vijnana buddhi; unless it is in the vijnana there cannot be the blaze predicted in the lipi for Tuesday. Opening Sortilege \ \ (1) ett tSy yEd m ys vr vZF v Ev \ EcrjFEvkA c. ^ ; \

mhABmO nEckt-(vmED kAmAnA (vA kAmBAj kroEm \ \

The suggestion of worldly life in this sortilege having raised spiritual doubts, the solution was promised in a second sortilege \ } {t (2) svA(mk b o \ tdst , upA@yvEQC c y-y jFv-y ^ s \sAEr(vAE z DmA Atyor AyogAEd(yAf \ { \ Evz Dm(v-yopAEDEn -

b \Dn(vA(-vBAv {

n Ek \Ecdnpp Em(yAh. ;

This justification leaving still some doubt as to the working justification, a complete & decisive justification was promised in the third sortilege (3) y-t Ev AnvAn BvEt y n mnsA sdA. ; ^ ;

t-yE dyAEZ v yAEn sd A iv sArT,

Therefore it is a vijnanamaya muktabhoga arranged in the ritam that is suggested. Strong opposition in the kriti. Struggle between old discouragement & passivity & new tendency of even tapas. April 1. Opening Sortilege

tv t a`n acyo mEh vAD vAEjn,. } \t y p(vEB, fPAnA vjA Br gonAEmq -tot<y aA Br. \ } \ ; \t nvA no a`n aA Br -tot<y, sE"tFErq,. ; t -yAm y aAnc-(vAdtAso dmdm. ; uB s \d sEpqo dvF FZFq aAsEn ;

That is the movement of the pranic forces of tapas increasing must reach & become prakashamay & firmly established luminous

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impulsions; both minds becoming one movement in Tapas. Very clear rupas are now manifest with some stability on a background or more rarely in the Akasha. The process of disengaging the crude rupa may be said to be on the point of completion. Power works more constantly in the ordinary field of its activities, & vijnana seeks to extend itself to the direction of power. Here there are two movements, one seeking to guide the action without insisting on knowledge, because knowledge is now only knowledge of tendencies, and one seeking to know not only tendencies but eventualities & to guide the action towards & through the eventualities. As yet nothing clear has emerged. April 2. Doubt as to R’s [Richard’s] theories which are assailing the mind, eg. theory of kama and ego as the seed of the world. Promise of a sortilege in reply. Sortilege. {v \ \cn. (1) mns dmA &y nh nAnAE-t Ek

m(yo, s m(y gQCEt y ih nAnv p yEt \ ; (2) yt odEt syo a-t y/ c gQCEt. \ t dvA, sv aEptA-td nA(yEt k n. \ ; ydvh tdm/ ydm/ tdE vh. ; ; m(yo, etc.

Perfect Rupas (indistinguishable in appearance from reality, only in bhava) eg a bell, scent bottle are now again manifesting, but only for a fleeting fraction of a second. Telepathic drishti continues to widen & become surer & surer in its better moments, but relapses back into confusion & false stress. The higher vijnana emerges from time to time out of the telepathic mind or behind it or above it. Rupa developed in the evening, according to prediction one or two forms of less crude rupa & even of dense. April 3. The blaze of the vijnana only temporary on Tuesday became steadier & took possession of the knowledge in the form of the revelatory vijnana which has hitherto been veiled except in exceptional

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movements. For the most part this vijnana acts on the lower levels direct upon, in or close to the vijnanabuddhi. It has not yet taken firm possession of the trikaldrishti. Dense & developed rupa increasingly manifests but has not got hold on the akasha. The action of the tapas varies & is still exceedingly uncertain, but it has always a greater volume of effectiveness. Telepathy grows in power & efficiency. Sahitya has been for some time suspended. Utthapana was resumed, but without any advance. April 4. Saturday. Opening sortilege

vd y-/FEZ EvdTAEn eqA dvAnA j m sntrA c Ev ,. \ \ ; j mtq vEjnA c p y EB c sro ay evAn ; ; ^

ie When the soul is illumined & knows the three kinds of knowledge of these gods (ie Swar, Bhuvar, Bhur) & their eternal birth from the Divine Parapurusha, Surya of the vijnana, sees in mortals the straight & the crooked and illumines in his fulfilling power of upward movement their goings. This indicates a promise that the action shall before long be illumined & guided by the revelatory vijnana. In fact this has already begun this morning. Saturday was fixed in the lipi (on Tuesday) for the fulfilment of the movement begun on Tuesday. It has also been fixed in the thought for the beginning of a new period in the siddhi, when the Yoga is to be applied fully to life; for it is the fourth anniversary of my arrival in Pondicherry. Lipis 1. The faith of love. 2. The faith . . destiny (yesterday) 3. Tuesday (yesterday) 5 Efficient telepathy (yesterday) 4. Thursday 6. Death of the difficulty . . filled with God (do) The whole difficulty of the knowledge is now the difficulty of manifesting the ritam in time with regard to the trikaldrishti, for the brihat & the satyam of the revelatory vijnana are established, even in the trikaldrishti; but because there is defect of the ritam, the siddhi slides back frequently to an inferior level where this knowledge can be obstructed.

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Lipis26 5. Imagination . . that is a form of desire 6. The glory of the ideality (is already manifested in the Thought & is extending itself to the trikaldrishti). 7. Exhaustion of the difficulty . . the fulfilment of the glory of the ideality . . the glory of the lipi. Owing to the efflorescence of the revelatory faculty, Agni & Soma, the Ananda & the Tapas are now taking united & harmonious possession of the mind; obstacles are taking their right place in the knowledge as means and managements for the accomplishment of the decreed end. The Ananda of obstacles & defeats is therefore now increasing & possible in perfection, because it is no longer a tamasic ananda bringing with it cessation of Tapas. Thus a development long ago insisted on & always obstructed is now being fulfilled, the view of the obstacle & defeat as a step towards victory & the ananda on that basis, not on the basis of tamasic submission (nati) in the idea that defeat is the will of God. The sortilege of March 30 is now fulfilled. Agni & Soma together ´ have become dasushe mayas. This involves the fulfilment of the sortilege of the 29th. Ni karma manyum durevasya shardhatah. .. That of the 1st April & today’s must follow. Only Tuesday’s still remains doubtful. Notable fulfilments of the aishwarya now occur, eg in regard to Home Rule & the increasing tendency to settle it by agreement between the two parties. Lipi 8. The delight of the ideal responsibility (ie the renunciation of the personal responsibility of the ego & the acceptance of the universal responsibility of the Prakriti to fulfil the commands of the Ishwara) 9. It is still . . tonight (ie still resisted in the trikaldrishti tonight success) 10. Today . . the illumination in the trikaldrishti. It was perceived that the Ananda Brahman long increasing
26 Numbered in sequence to the four lipis near the margin; those numbered 5 and 6

were apparently not noticed.

Ed.

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upon the active consciousness would today find its permanent base and then continue to possess the whole akasha of the being. The process has actually begun both within & without. The general physical bhukti is also remanifesting with a firmer grip on the body. In both cases discomfort & pain are included in the Anandabodha which is mild & tepid, not chanda and not either saumya. Trikaldrishti is assuming the revelatory method, but the process is only at its commencement. April 5. A strenuous & sustained attempt since yesterday evening to ´ bring back by all the old devices the old nirananda. Hitherto there has been no success except in the external touches. The nearest approach to success has been secured by the return to the old tapatya & struggle with adverse forces to bring about the Aishwarya; this is always attended by confusion of knowledge & then by nirananda, physical discomfort of the struggle in the mind and the failure leading to emotional pain & revolt. Sortileges (1) Comme une partie de la famille \dEs (2) i dEm do vqA Evf . . f/m n Ev ; \Et (3) g }AvAZv tEddT jrT gDv v" EnEDm } \ \tmQCA. (4) somApqZA jnnA ryFZA jnnA Edvo jnnA pET&yA,. \

b AZv EvdT u?TfAsA dtv h&yA j yA pz/A } ;

jAtO Ev -y Bvn-y gopO dvA ak v mt-y nAEBm ; ^

ie Knowledge & Ananda, creators of the various possessions & felicities, creators of the purified heaven of mind are also to be creators of a purified & blissful body & become protectors of all that has been created in the being; the gods have made them the navel, central support, of the divine & immortal nature. For that it is necessary that the full abundance of Ananda (Indo vrisha) should be maintained in the system & the opposition should be regarded as belonging to the operations of the favouring Shakti. Then the Aswins are to enjoy the object pressing the Soma out of it like stones of the distilling, to hasten to enjoyment like kites to their nest, to take enjoyments & actions as delightful offerings to the gods & to do all this as soul powers expressing the thing desired

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in the knowledge, not in the ignorance. The Aswins are the gods of vital Strength & Joy. Veridical Rupa Rupa of the ear (karna = Sruti); interpreted, Sruti, inspirational knowledge has to act so as to lead back the environmental nature to drishti in the trikaldrishti. This very soon began to be fulfilled. The Srauta vijnana is now combating the return of error & evolving the finality of the certain & decisive trikaldrishti. Meanwhile the final purification & illumination of the tapas is being prepared. There was a perfectly vivid & unbroken continuity of single movement in several images of swapna-samadhi along with lifelike perfection of the scene. But fixity does not yet establish itself. April 6. There is an attempt to break the violently pronounced tamas of the body which has prevented all work recently. Today there was sahitya (Veda II. 28); yesterday some utthapana. But the tamas persists. There is also inactivity, for the most part, of vijnana, lipi & rupa; only the Aishwarya makes slow progress. Ananda Brahma is now an established element of the Brahmabodha, but it is not perfectly manifest in the mortal object, only as something possessing & enjoying it so that grief, discomfort etc, while keeping their nature, are yet movements of Ananda. But the personal Anandamaya Purusha is only occasionally manifest. April 7. The Anandamaya Saguna becomes more & more immanent in all objects, & what is more difficult in all beings, to the conscious vision. The vision of all movements of sensation as forms & vikaras of Ananda-Chit-Sat is now fixed, as also the comprehensive Ananda-Akasha in which all things move, & of actions as vikaras of Ananda-Tapas. Today also the Mahakali Tapas seems to have been permanently fixed in the system free from all accompaniment of rajasic ego or of straining, unquiet, eagerness, in full harmony with the

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first chatusthaya. Only faith in the destiny is needed to assure & complete the undisturbed entirety of the second chatusthaya. The third has been largely inhibited, except for its indirect action in the vijnanabuddhi, for the last few days, although great results have fixed themselves in the actuality even in the midst of this period of suspense, reserve & comparatively unprogressive balance. The issue now is as to the relations of the Maheshwari and Mahakali forces. The Maheshwari pratistha has to be covered over entirely by the Mahakali contents of the Mahasaraswati bhava & that again to inform itself with the colouring of the Mahalakshmi bhava (love, madhurya). All these results are preparing, but largely dosha, in the avyakta.
.. April 8th Dream this night, after a long struggle, recovered a sufficient coherence, not perfect, for two separate dreams, connected in purpose or thought but diverse in time & surroundings, were falsely linked and there was false adhyaropa of personal & present ego in the principal personage, but sufficient for the vijnana to work and disengage truth from error. There is a tendency also to recovered activity of coherent & thought-governed swapna-samadhi. Lipis 1. Self-existent trikaldrishti 2 Disengage the faith from its obstacles 3 Authority of the lipi exaltation of the lipi 1. Telepathy is now self-existent; trikaldrishti is to become the same. This has now begun to be fulfilled in the telepathic parts of the trikaldrishti which are revealing everywhere their satyam, but not yet their ritam, for the latter is hampered by the false action of sense-mind in interpreting the vijnana as well as the telepathic perceptions. The self-existent vijnana trikaldrishti is also occurring at times, imperfect, but fairly consecutive. 2. The mechanism & principles of working, the object of apparent retardations & relapses, deviations, errors, failures, are now becoming so apparent that the faith in the purposeful guidance of the Ishwara is on the point of being perfected. Faith in the ultimate fulfilment is only contradicted or held in suspense, (1) as to the

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physical siddhi in times of great obscurity, (2) as to the destiny, at all times, except moments of strong force & enthusiastic sraddha. There is now restored faith in the perfect particular satyam of the telepathy & its imperfect ritam; the same is incipient with regard to the particular movements of the trikaldrishti where they are not challenged by doubt or corrective intimations of other possibility in the mind. There is deficient faith in the effective particular aishwarya or in the general rapidity, though particular rapidity is admitted, as also relative rapidity except in the fourth & fifth chatusthayas. Lipi 4 Aishwarya. 5. astral . . astral (referring to a tendency to consider favourably the bases of European & Theosophical mysticism) 5. Exulting (effective aishwarya) 6. Liberty (now complete except in the body) 7. Exit insistent tapas (ie physically insistent with the stress of external desire). Physical Ananda (Kama), constantly combated & at last almost entirely suspended, is now again attempting to reestablish its constant recurrence. Its intensity remains constant & has not to be rebuilt, in spite of lower touches, but its extension has been suspended & is not yet remanifested. For one day, at least, there was a practical suspension of all kamananda (maithuna) except, possibly, in obscurer or suppressed movements. Ritam of trikaldrishti is still successful[ly] resisted, although it is more frequent than it was when the forward movement was suspended. It is, however, progressively purifying itself of error. Aishwarya & ishita are also becoming more & more effective & exultantly effective, in accordance with the morning’s lipi; for the bar or prohibition against exultation is now withdrawn, because harsha of the lower mind (joy of fulfilled desire) is now being replaced by chanda saumyata of the anandamaya observation in the desireless sakshi. Formerly, will always created immediately a reactive opposition which brought about, and more often than not with either immediate or eventual effectuality, different or reverse movements. Now this principle of resistance is less frequent, less

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confident or not at all confident, tired and seldom eventually effective except in the pure physical object or in things of the karma & even there its power is slowly but steadily waning. The triumphant immediate force with which it acted, is almost dead; when a ghost of it revives, it is almost immediately tired, & if it persists, persists with difficulty. The Anandamaya Lilamaya Saguna is now being established in the conscious observation of persons & objects, although the Anandamaya Saguna is the usual bodha & there is a tendency of relapse to the mere Jnanamaya Saguna, but this is comparatively rare. Anandamaya Saguna tends to be the assured level (sanu) of the Brahmadarshana from which there is a steady tendency to rise to the Lilamaya. Formerly the sense of the Lilamaya Krishna or Narayana used to blot out the Jiva and, also, it used to be isolated without the background & continent of the Sarva Brahman or the pervasive content of the Sarva Ananta Jnana Brahman, it was divine Anandamaya personality concentrated in a single individual being. All the suspensions, relapses & retardations of the Brahmadarshana during the last few years have had for their object the removal of these & other defects and the development & harmonious unification of its various aspects, Saguna & Nirguna, Purusha-Prakriti, Ishwara-Shakti, Prajna-Hiranya-Virat, Sarva with Ananta, SarvaAnanta with Jnana, Sarva-Ananta-Jnana with Ananda etc. The unification seems now to be approaching completion. The interpretation of the lipi is also now acquiring a firmer sureness and quickness & with this movement there keeps pace a growing authority of the lipi. All intimations of knowledge are now accepted not only in theory & faith but in practice & perception as satya, & both the tendency of the mind & its capacity for discovering the true source & nature of all suggestions is increasing. Only the primary error of estimation & its subsequent uncertainties have to be got rid of, in order firmly to base the ritam.
.. April 9th Thursday. Tuesday & Thursday were fixed in the lipi as the dates of a definite result in the siddhi. Tuesday was fruitful openly only in the second chatusthaya, but this proved to be the starting-point

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433

of a strong siddhi in the third. Today, the aishwarya-ishita-vashita show a strong perfection which amounts in its best movements, & these are frequent, to a control only checked by a slight ineffective resistance or rather passive inertia & unwillingness in the material world. This is marked in the lipi by the figure sixty. Originally the values of the siddhi of power used to be 1, 6 & 10. Afterwards the lipi showed 20, 30 & 40. At 40, which is now tending to be the normal pitch, there is an ordinary effectiveness, subject to variations of completeness & definiteness, attended by a constant, but not ultimately successful resistance. At 60 the resistance is only initial and not maintained. At 80 the resistance will be only a memory of inertia. At 100 there will be a complete mastery. Moreover this power is not confined to the joint action of aishwarya-ishita, aishwarya vashita or vashita-ishita, but is attaching itself to their separate action as well. The old levels of efficiency & dull resistance still continue to manifest, especially in massed actions & in the resistance of finalities, but even here their strength is much diminished. Instances of swift & decisive siddhi are accumulating rapidly eg the rapid denouement of the Army crisis, the non-resistance of the Unionists in East Fife, the relaxation of the Ulster difficulty, the growth of the idea of Federal Home Rule, the South African solution, events in Bengal, tendencies in Pondicherry etc. Even in physical things the power increases, eg the stoppage of the disordered pipe twice in two minutes after it had been running persistently for three or four days & was at the moment in a violent state of disorder. Exact fulfilment also is now approaching the point of establishment. Today the Lilamaya Purusha is manifesting itself in the Lilamaya Saguna as the normal perception; the other still remains as the lower or foundational level to which the pratibodha goes back ´ when it is not samahita. Trikaldrishti of time, place & arrangement is now growing as self-existent knowledge, but exactness of minute, day, spot, precise line, precise succession are still in an indeterminate condition or manifest as the less frequent rather than the more frequent circumstance of the vision. As a result of today’s & yesterday’s movement an incipient faith in the destiny is coming to be established, but it is still resisted

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by the sceptical intellect in Nature which demands more direct, decisive & personal proofs. These, it is intimated, will not long be wanting. Sortileges (1) Obtenir le prestige par la victoire (Kriti) (2) Vouloir (exclusivement) la d´ livrance de ses vassaux. ie e of the inferior Devas but exclusively means simply to the exclusion of other ideas of justice, injustice, merit, demerit, good karma, bad karma. (Dharma & Kriti) (3) M. r´ servait ses forces essentielles pour l’unique but de e conqu´ rir les plus hautes initiations. Maintenant il lui fale ` lait se soustraire a ses magnanimes ambitions, vouloir etc. Kamananda continues to recur, but has not yet recovered its old force. The nirananda unaccompanied by ananda still clings to a few touches of discomfort and some degrees of pain, but otherwise the liberty of the body from the dwandwa of pleasure & pain through their unity or companionship is now well established. April 10th. Dream last night was triumphantly clear, rational & coherent & free from all present personality & present associations; the dreamer was entirely absent in person from the dream & confined to ˆ the most diminished role of the sakshi, viz an undefined sentience that watched, (not even a sentient person,) & was not even aware of itself at the time, but only remembered itself after the dream was over. On the other hand swapnasamadhi is back in the stage of obscure stability. Today Mahakali personality of Mahasaraswati with the Mahalaxmi colouring has manifested & the Maheshwari element has lost its conscious place in the personality & been reduced to a base of calm sentience seen physically as a pedestal of level consciousness from which the personality rises. Also the universal pure kama has re-manifested contradicted only in the fibres of external being with regard to a limited number of personalities. Thus the lipi 13 which has been constant recently but seemed unjustified by anything definite in the current experience has been fully vindicated. It was being prepared dosha not ushasi. Now it is manifest, formed, ushasi.

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435

. Relation with Mya at last defined in the spiritual & psychiya (Vayu) liberated from his Kali formation. The cal experience. M . result has been the manifestation of Vayu in the heart the first Devata to personalise himself in the present consciousness. Tertiary dasya has suddenly been restored, first in its secondary phase, then in its tertiary fullness. The Lilamaya Narayana bhava has now been withdrawn; the Anandamaya Saguna Brahman is constant, with occasional manifestations of the Lilamaya Krishna. Lipi 1. Falsehood of the intellectuality inert. (The inert denial is now being thrown away as convicted of falsehood & inutility) 2 Descend (the devatas, the Deva). 6. [no notation] 3 jesfata 4. Society objectivise 5 Intensity of the ecstasy. Farther Samadhi resulted in the remanifestation of almost all the past siddhi, and in one image clearness & a sufficiently long stability were at last combined. Samadhi 1. A voice. “One archevˆ que plus.” e 2. Symbolic image. A revolving disc, an arm coming out of it to seize Le Vaillant who, wading waist deep in mist, bends down as if to hide himself in the mist, without reaching it, and looks back at the arm. 3. Chhaya of Tilak. Rupa, after several days’ quiescence, has been restored to its former activity & attempts to advance but does not yet advance beyond the point already reached. More samadhi with remanifestation of thought in the sushupta state of manas; the thought occurs consecutively above the sleeping manas in the vijnana (esha jagarti supteshu). ˘ Today the old murti of the Kali-Deva descended for a while into the bodily consciousness & also the old image of the Christ consciousness. Linga shariras & influences of Indra & Agni have also manifested & of the Aswins, the former in the mental rupadrishti.

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Record of Yoga

The trikaldrishti & effectiveness were today entirely obstructed & the karmasiddhi suffered, as the result apparently of My’s liberation releasing his adverse tendencies from control & hesitation in the Nature & throwing them in the personality upon my mind.
.. April 11th Saturday. Dreams many & for the most part perfectly coherent; only the last two or three were affected by present personality & associations, but not by present images. The incidents & forms were real & coherent, & the incoherence existed only in the thought of the sakshi fixed by adhyaropa on the central images, rupa & karma were correct, nama only confused, eg the Salle de Lecture of Pondicherry adhyaropita on a small but efficient & nobly built library, the Baroda College or a place of education in the same locality, London, brother, sister etc being brought in & fixed on forms & places entirely different. There was also a tendency to run different dreams into each other. In Samadhi thought has become fluent, coherent & self-possessed above the sushupta mind, lipi is clear & frequent, writing or print struggles to be coherently legible, forms & incidents are still in the stage of obstructed progress towards stability. The difficulty now is to harmonise the chanda action of the Mahakali personality with the luminous effectiveness of the vijnana, as it has been harmonised with the internal purity, liberty & bhukti. For the luminous & effective vijnana has hitherto been the privilege of Maheswari-Mahasaraswati, & the Mahakali bhava has been always accompanied by false action, false tejas, false knowledge due to eagerness, hope, desire & preference. The old association has revived in the environmental nature owing to the liberation of the asiddha vayavic forces in the surroundings. Lipi 1. It is finished ie the transitional movement of harmonisation between the first two & the third chatusthaya. 2. Transit . . believe. It is still difficult to believe referring to the same movement. 3. Foothold . . nothings ie These old asiddhis are now

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nothings; for even if they are given a strong foothold, they cannot keep it. 4 telepathy The Narayana-drishti, which had been withdrawn, is now established in the Sagunabodha and seeks to be confirmed. The Krishna-darshana is, in its turn, withdrawn. In the Darshana, however, Nara is prominent, Narayana in the background. As the vijnana began to remanifest & harmonise with the ugrata of the Mahakali bhava, the inimical forces made a violent attempt to bring back the nirananda & ashanti of the asiddha Kalibhava in the Prakriti; the attempt was partially successful in the outer layers of the personality & although rejected, returned. The harmony, therefore, of the first two chatusthayas has been temporarily disturbed, although not in the mass of the consciousness, but only on its outskirts. In fulfilment of 4 telepathy & telepathic trikaldrishti manifested with complete satyam & almost complete ritam for a while. The struggle continued till 2 in the afternoon. Samadhi still strives for perfection, with very slow success, but it is plunging into greater profundities of slumber. Lipi. 1. Do not accept the telepathy as trikaldrishti 2. Liberation . . janoushc ie from the posthumous action of the old dead Prakriti. 4 Tonight. 3. Safe tapas . . e sidein .. The 3d lipi of the group has been interpreted in Script as a direction to apply the fourfold Brahma-darshana to the things of life through the Sarvam Jnanam Brahma, & the systematic application has actually begun in the form of the brihat satya telepathy & trikaldrishti which was given in type this morning. But in this type the ritam is still hesitating & uncertain. Tapas which has been almost ineffective throughout yesterday & today, is once more active. It is the aim of the new personality to get rid of the gradual process, generalise the concentrated or even the involved & so ensure a triumphant rapidity; also to get rid of all the old ascetic conditions of Siddhi and Ananda. Even violent & prolonged pain as well as violent & prolonged discomfort are now capable of Ananda; but this siddhi has yet to be

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generalised. If generalised it will be the first effectuality of the physical mukti. The other liberations are from the three tamasic doshas, weariness, sleep and physical depression; from the two rajasic, hunger & thirst, from the three cosmic, disease, death & physical limitation (eg gravitation etc). Of these only thirst is well advanced towards preparation of liberty, the others nearest being disease & physical depression which persist only from tamasic dhriti. Hunger has a less sure hold than in the average body. The rest are yet in full or almost full possession, except for the imperfect primary & secondary utthapana. At night the Mahakalibhava asserted entirely the liberation from want of harmony which had been manifested in the morning and veiled afterwards, but did not yet assert its positive harmony with the first & third chatusthayas at once.
.. April 12th Dream was less free & less firmly coherent. To the rupa & samadhi the obstruction is still great & prevents a rapid & firm result. In the vijnana the siddhi has returned to the method of affirmation & no longer seeks to reject, but to rectify error. The result is not yet the complete ritam, but a progressive liberation from the habit of dwelling on the telepathic perception of tendency & taking its demand & power of self-fulfilment for the eventual act. In a certain sense this is a recoil to a less advanced stage than had been reached a few days ago and has been necessitated by the fresh forces liberated by the dissolution of the Vayuputra. Kamananda continues to recover its former frequency & hold on the system, but is still held back by the pranic deficiencies which result in exhaustion & roga. The Brahmadarshan fluctuates between the Krishna, Krishna Narayana, Narayana, Nara Narayana, Nara in Saguna Brahman & mere Saguna bhavas. The two former predominate in children, the young & the beautiful, the Narayana & Nara Narayana in others; the Nara & mere Saguna are survivals from former states of perception. The Nara comes whenever the mind concentrates on the ego in the object of perception.

12 March – 14 April 1914
Sortilege

439

.. The sortilege of the 1st April is now almost fulfilled, but for its .. completeness it wants the completeness of the indication of the 4th. st go together. Today’s & that of Mar 31 . . Lipi 1. Organise the will. 2. It is the energy . . it is the terrestrial energy In obedience to the lipi the Will acting as a terrestrial energy was exercised on numbers of different objects in succession, between 20 & 30. In all cases, except in a few in which a moving object passed out of range before the will could be effective, the movement willed took place without resistance or after greater or less resistance. All three forms, vashita, aishwarya, ishita were tried; at first there was a difference, ishita seeming the least effective of the three, vashita most effective against active resistance, aishwarya against the passive obstruction of tamasic nature; but eventually all seemed to be equalised. Once, notably, aishwarya effected three successive exact & immediate movements in two flying birds with more than the sixtyfold power, but ishita also produced a similar result as well as one against resistance of the 50 value. Vashita also manifested the 50º, but not a higher value; that, however, it has done on previous occasions. All these effectivities were in particular movements and there does not seem to be yet the same effect upon persistent tendencies, established powers, material objects etc. Kamananda today recovered something of its power of prolonged intensity & tendency to perpetuate itself in the system. At the same time subjective ananda is resuming its old intensities and attempting finally to get rid of the faint prano-manasic impressions of ugliness, unattractiveness etc which prevent the full & sama delight and are relics in the consciousness of mortal jugupsa. Universal prema & kama are also seeking final & confirmed possession of the consciousness in its parts of hridaya. The eka anandamaya Purusha also manifests in the Saguna Brahman with the ego as

Ev Ejt DnEjt -vEjt s/AEjt nEjt uvrAEjt. a Ejt goEjt aENjt Br\dAy som yjtAy hyt \ \ } ^ s/= b n. n= dv. uvrA= fE . Ananda is to be given up into Indra’s hands for the action of the Lila (yjtAy).

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Record of Yoga

a circumstance in His possession of the individual body, but these things are not yet perfectly assured. Ananda of acute pain has again been tested with favourable results.
.. April 13th Last night & this morning were a period of arrested motion in which the enemy were allowed to attack the results achieved. Mahakalibhava and tertiary dasya of the body remained firm, but the first chatusthaya was touched with the external asamata, ashanti & even momentary duhkha. The Brahmadarshan wavers between the Anandamaya Purusha, Nara in the Anandamaya Saguna & the generalised Nara-Narayana. The sense of universal beauty has been successfully interrupted & denied in the Indriya, the face being as usual the fortress of the Asundara. There is also a continual driving down of the thought from the vijnana into the mind where it takes up the old forms of error. The reading of R’s [Richard’s] book “Les Dieux” has brought up the question of the Master & the Adesha, whether it is a God or God and the adesha an arbitrary impulsion or the voice of supreme Truth & Power. The faith is persistently attacked by suggestions which mask as friendly voices or are declared enemies. In answer there have come these sortileges. 1. y-t E tFyo Ev AnvAE v AnsArLypto rTF Ev AEn(ytt. ; ; ^

y mnA, smn-k, s tt ev sdA fEc, s t t(pdmA oEt. ; ; ; y-mAdA A(pdAd Qyt, sn By, pnn jAyt s \sAr ; ^ ; 2. yTodk f f mAEs \ tAdgv BvEt. \ ; ; ev mnEvjAnt aA(mA BvEt gOtm \ ;

ie The failures & variations of the mental impressions & actions are due to imperfection of the vijnana, not imperfection of the Master who is the pure Vijnanavan Deva issuing from the Absolute. } \ 3 y-y b c "/ c uB Bvt aodn,.

m(yy-yopscn k i(TA vd y/ s, \ ;

The doubt not being satisfied, a more pointed & clear reply was promised in the third sortilege. It explains the origin of the difficulty. ´ ´ It is impossible for the Asamahita Ashanta-manusha (which R is) to know God by mere intellectuality or intellectual intuition. Only ´ the pure vijnanamaya can do it; he does not insist on the God of

12 March – 14 April 1914
pity & sorrow or the necessity of continual rebirth. \ ; \ 4 t ddf gYmn Ev \ ghAEht g r \ prAZ ; ; ; \.

441

a@yA(myogAEDgmn dv m(vA DFro hqfokO jhAEt \

In answer to a doubt about the Ananda in the body {; 5 aAn dA mmdZAly aAysA"rmdEy(vA kAEftA. ; therefore the long processes used have to be suffered so that it may be firmly imprinted on all the motions of the body before it is fully manifested. Subsequently, the Master of the Yoga manifested as the vijnanasarathyupeta Rathi vidvan, the Deva, whose manifestation depends on the manifestation of the Devi; it therefore awaited the firm manifestation of the Mahakali personality before basing permanently in the vijnana its own manifestation. This was indicated earlier in the day by the lipi, 10 changing in 11 without disappearing, thus 10. 1 Rupa symbolic In jagrat samadhi of an eye figured in jyoti changing into a sun, then into a chhayamaya eye (terrestrial vijnanamaya knowledge emerging out of pure vijnana-chakshu) at a little distance from which the sun manifested (the terrestrial organ of vijnana illumined by the divine truth, ritam jyoti), but both sun & eye were veiled by clouds of pale luminousness (vijnana diffused in unformed intuitive mentality), from which the eye again emerged. This symbolises the present movement in the siddhi. In the afternoon as predicted siddhi has returned. Narayana darshana is now unprecedentedly strong & spontaneously pervasive; Ananda of battle & defeat are attempting to fix themselves in the Mahakali sense; Sundara & Asundara are coalescing in a qualified chidghana ahaituka ananda. Sortilege

-vglokA yjmAnA amt(vmmrZtA dv(v Bj \ \ \t tdtdE`nEv An E tFyn vrZ vZ. \

A ; vE t

In the samadhi coherence of writing & of speech as well as lipi is at last establishing itself; even a long coherent sentence has been manifested & read in a fairly deep state of samadhi. This siddhi has been prepared by the continuity of vangmaya thought in the sushupta swapna. The speech, however, is of the more sukshma

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kind & nearer to thought, not the entirely objective sthula shabda. Ananda of battle & defeat established firmly in its generality, no longer in type or particular instance. Strong & continued oppressive pain between the lungs & navel as of approaching death, continued for nearly an hour. Borne at first with passive ananda, it became at last nirananda & had to be expelled by a constant pressure of the Will accompanied by rapid breathing and swallowing of amrita in the saliva. Not the element of pain, but the element of discomfort overpowered the ananda for the reason that the element of pain appeals only to the body & the mind can accept or reject it easily; but the element of discomfort working direct on the prana & obstructing it troubles the mind in prana & dissociation is less easy. April 14. Tuesday Power now is easily effective where the object is passive & not occupied by an opposite law of action; partially or ultimately effective where there is, to combat it, only an immediate intention or preoccupation (for it either changes or modifies the intention or acts when that is gone); slowly effective, & often after long continued failure, when there is, to combat it, a habit, trait of character or fixed & customary intention. It fails in immediate purpose when an active force works against it which is too strong & obstinate to be overpowered even after battle, because there is still in the nature the easygoing weakness of Mahasaraswati which is unwilling to face the necessity of ugrata & tapasya. It fails also as yet in changing easily fixed habits of working in the annamaya prakriti. The Ananda of battle has to be increased (this is the meaning of the lipi “battle” constantly given in the last few days) and the habit of physical weariness, lassitude & renunciation of effort eliminated. At the same time it is not the rajasic shakti which must dispel it, but the pure ugrapravritti of the trigunat´ta shakti. ı Last night, the symbol rupa was shown in bahirdarshi of a red sun changing into a rosy sun followed by a blue-green sun, ie the ugrapravritti of Mahakali developing love (Mahalakshmi) and pouring itself into beneficence governed by spiritual temperament and knowledge (the Sun is always vijnana). Afterwards the universal

12 March – 14 April 1914

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prema settled itself in the system as a part of the temperament and ´ the temper of doing all things as paropakara, even apparent injury being done for an ultimate good to the individual & the world. As the Ananda of defeat, of the asundara, of the ashiva is insisted on, there begins to be finally settled in the knowledge & mental consciousness a more luminous sense of the necessity & meaning of the adverse movements in the siddhi & the life. The whole environmental nature is therewith assuming a more perfect & all-pervading anandamaya nati to the Ishwara. Last night prayer, to which the nature has been long much opposed & then indifferent, was twice used to the Rudra-Vishnu as the helper & healer & yet the cause of the affliction. In the afternoon there was again trouble owing to the obstinate obstruction of the vijnana & the attempt of the unillumined pranic movements of knowledge in the environment to justify themselves without waiting for illumination. The process of conversion of all pranic movements into jyotirmaya movements (Agner bhrajante archayah) is covered & delayed by this obstruction; meanwhile the action of knowledge & power seems to be suspended or confused & fragmentary, as these elements of asiddhi are given free & continued play. It is true at the same time that deeper movements of trikaldrishti are being prepared & fragmentarily emerge, as tendencies reveal themselves which are frustrated at the moment but intended to be fulfilled in the future, sometimes the distant future. These movements, however, are at present either obscure or dhuminah not bhraja[n]tah. The Brahmadarshan has been interrupted in its higher parts in order, apparently, to extend the bodha of Narayana into the whole consciousness of the Nara instead of keeping it as a thing apart & containing & informing, but not identical with the Nara. In the descent there is a frequent relapse into the mere saguna. The whole consciousness has been driven down into the manas & prana, apparently in order that their more obscure movements may learn to become satyam, brihat & ritam no less in the Annamaya & Pranamaya Purusha & Prakriti than in the Manomaya. It is promised that as a result of the apparent relapse a greater, firmer & vaster siddhi will emerge.

444

15 APRIL – 1 JUNE 1914

Record of Yoga April 15th to 1914

.. April 15th Wednesday. Today the siddhi is beginning to reemerge decidedly from its obscuration. The same movement, however, continues. Mahakali personality & dasya resist all attempts at disturbance; but the former is diminished in force by being confined to personality and barred from control over the bhava and the action in which the other three vary their combinations. Prema & kama of Mahasaraswati (the Sudrani) generalise themselves more & more & with them grows the dasya to individuals arising out of the dasya to God as well as the general dasyalipsa. This is today confirmed in universal atmasamarpana. The Brahmanic basis of Maheswari grows in force with the growth of the third chatusthaya, but its harmony with the kshatratejas is disturbed by the obstruction to the Chandibhava and the force of divine Tapas. All the old harmonies have been disturbed to make place for a new & greater arrangement of the same rhythm. As always, there is in the process ´ some disturbance of samata, sukham, prasada, but it is nothing compared with former disturbances; its movements are dull, brief & external, tamasic, not rajasic, of the nature of depression & [?weak] uneasiness with very little, if anything, of the nature of revolt. In the manas & prana pranic suggestions, even though illumined at a great distance from the vijnana or not illumined or with a smoky & murky light, are tending more & more to an automatic correctness; but the stumbling buddhi of the Annamaya

15 April – 1 June 1914

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being interferes with its own sources of error & misplacement. Tapas is back at the stage of always resisted, variable & insecure effectiveness. Dharma & kriti act fragmentarily with a hampered & baffled movement. Sahitya is almost entirely obstructed by bodily tamas. Since the morning Sahitya has again revived and the “Life Divine”, long suspended owing to the confused & overcrowded action of the mental Sruti, has been resumed with a greater clearness & regular proportion in its argument. The physical lassitude & divided purpose still resist sustained writing. The action of the trikaldrishti on the pranic & manasic telepathies is now resuming its movement, but owing to the indecisive dimness of its illumination, a great delicacy of action is needed as the least overstress or understress falsifies or disturbs the arrangement of the details & may lead to a wrong ultimate conclusion. The impersonality of the human consciousness is now everywhere perceived as the Srikrishna Narayana chaitanya diffused in the mental & sensational being with the ego centre as a circumstance of mind relating back to the ultimate cosmic personality of God in the universe. Sortilege referring to this Eg.

nA-m( (ygA(mA Bt rkt i(yv EmLyAEBmAnl"ZvtAm. \ ^

Subsequently the Srikrishnadarshan took the Narayan bodha into itself and manifested in persons and objects with considerable vividness and power. Farther proof was given of the partial effectiveness of Tapas in kriti, but the real effectiveness, the immediate mastery of events, seems as far off as ever. Strenuous efforts are being made by the enemy to get rid of the tertiary dasya in the body, but so far it has only been impaired in vividness, not in essence & stability. Lipi 1. First effectuality of the trikaldrishti on the largest scale.
gguc

2. Tomorrow ie a considerable stage of advance on Thursday.

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Sortilege ksmy edbgeNr inim ibjylAv 1 pUe A -l NAi t prb kiryAiCeln; aTAt edbAsur-sMgAem jgetr prm S bM r-inyemr ^ MGnkArI ;surgNek jgB-r Az prAijt kiryA edbgNek jy jyfl pdAn kiryAiCeln| April 16th The Narayanadarshana is now definitely put aside and the consciousness seen in the world varies between the Saguna Brahman usually Lilamaya which is the basis & the Lilamaya personalimpersonality Existence-Existent, Krishna, which is here the consummation. Only, as the present Lila has to be changed, there is a double aspect of the Krishnadarshana, Krishna that is, seen in the adult, & Krishna that is to be, seen more readily in children & the young. In women it is the Kalidarshana that prevails. Power is now attempting to proceed from the experience of the 12th & 14th to a more puissant action. It is seen today by experience that a powerful & persistent vashita will bring about results that to the telepathic vision of working forces seem impossible, but there is a limit of effectiveness which the power is not yet able to overpass. It is suggested that the power now is in its use hampered by the Maheshwari-Mahasaraswati temperament of slow and regular unhasting pressure & has not yet sufficient ugrata in the asu poured into it. Mahasaraswati’s habit of giving way to the immediate event or the most powerful pressure & going round the obstacle or slowly undermining it must be renounced for a more stern & direct pressure on the opposing forces. This is supported by strong partial successes. On the other hand the opposite suggestion is that force is useless until the early forces have been slowly prepared for the higher vijnana to manifest. Lipi 1. The first largeness of the trikaldrishti. (as distinct from the telepathy) 2 Terribly exercise destiny 3 13. 12. 4 jylAv

15 April – 1 June 1914

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5. It is the intellectuality in the telepathy that resists. ie the devatas who watch & are guided by immediate forces are unwilling to allow the force & the vision to go beyond them. They approve the siddhi of Maheshwari-Mahasaraswati, but are opposed to the siddhi of Mahakali-Mahasaraswati. The whole struggle in the siddhi now is between the present & the future, between the telepathic knowledge that sees & admits the present & the vijnanamaya that reaches beyond to the future, between the force that admits & manipulates present forces & the force that aims at annulling & replacing or transforming them rapidly into the image of their vijnanamaya & anandamaya equivalents, between the present NaraNarayana in men & the future Krishna who incarnated himself in Brindavana & Dwarka. After a farther brief struggle the Mahakali bhava & tapas, as well as the personality, have been finally accepted in the bauddha parts of the consciousness. They have now to be imposed on all the sensations & impulses without diminishing the completeness of the other three elements in the being. At the same time the entire & rapid idealisation of the lower consciousness has to be resumed. The Kamananda is still in the same uncertain condition wavering between cessation & continuance; but there are tendencies of advance in the physical ananda generally. Eg. the tivra after sahaituka (water-pipe) lasted long after the cessation of application of the physical cause; the three forms of vaidyuta tend to declare themselves, ie positive, negative & neutral; ahaituka raudra tries to disengage itself from the association of its usual internal physical causes, such as disease, etc. Strong renewal of the Parabrahmadarshana of two years ago. In dream a single subject persisted through many dreams. Prolonged discomfort in forms usually obstinate to amelioration were turned into ananda.
.. April 17th. Srikrishnadarshana is now generalising itself in objects, qualities, vishayas, persons of all kinds without distinction. The only defect is that it is not always the primary vision; for the namarupa or the Brahman come often in front.

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Lipi. 1. The perfect entirety of the trikaldrishti. God. sjenoc (Practical instances of entirety given immediately afterwards) 2. Distinguish telepathy. ie this is now the only real difficulty. 3 Business. 4 Rapid 5. Enthusiastic faith. It is the telepathies that have disagreed. (through not being well-placed & harmonised). Today there is a prolonged attack producing indeed none of the old violent results in the contradiction of the samata, but a clouding of the faith, confusion of the vijnana & return of the old forms of external intellectuality. Kamananda is recovering strength of persistence. A day of arrestation & confusions. Only at night there was a slight resumption of half-veiled progress. Dreams again presented the phenomenon of recurrence to a single subject.
.. April 18th Srikrishnadarshana has now definitely established itself as the normal vision when the sight is full, but the Saguna Brahman with or without the Nara tends to persist or recur. The health is again attempting to establish itself and although not yet pure of the roga, Arogya is once again the dominant faculty speedily rectifying or having the tendency to rectify any particular variations in the sense of old morbid symptom which may recur in the body. Roga is now in all but one respect a recurrent mechanical system and not either a seated element of the physical nature nor a positive recurrent force. Ananda struggles towards permanence. Karmasiddhi is once more active.

April 19th Today the sense of the Ishwara is making itself felt in movements which were formerly dismissed as unwilled by Him or opposite to the siddhi, eg vanis of the physical mental world etc. The siddhi is seen in movements of asiddhi. For some time the sense of the parabhava of Srikrishna has been withdrawn & the

15 April – 1 June 1914

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darshana tends to form in the Narabhava, the human personality, in the lowest stage of Avidya; this was in order that [ ]1 the Srikrishnadarshana might be established even in the lowest world of consciousness unenlightened or supported by the sense of the vidvan Deva above & around it. So also for some days the sense of the universal beauty in things has been withdrawn so that Srikrishna may be seen in all without the vision being dependent on the idea or vision of the Sarvasundara in all. So also He is being seen in the human Pishacha & for that purpose the realisation of the Immortal Being, the Ananda & the Love were separated & the buddha Bhava of the Pisacha in his coldest atrocities alone manifested. All these objects are being fulfilled today. The Truth in falsehood & error is becoming more & more visible. Lipi. 1. Intellectuality has prevented the siddhi. (the result) 2 Intellectualities have prevented the asiddhi (the method). 3 Liberty of the trikaldrishti 4 Try phantasy. ie. the truth in all things, even errors, being seen, the play of the imagination should now be tried on the same basis. 5. It is the dangerous active intellectuality which causes the truth of fantasy to be interpreted in the terms of immediate actuality. 6. Eulogy. 7 Telepathy fantasy ideality The Vani, acting now in the mind and dominated by mental personality, is proving its truth wherever its affirmations can be verified. The source of many errors is now perceived in the incapacity of mental devatas of a certain class to judge, except by the senses, the fulfilment in matter of results already obtained in the sukshma. These form a mental equivalent who give impulses to our bodies for immediate fulfilment which cannot be immediately fulfilled but have to be worked out afterwards. In both cases it is an error not of fact but of placement. On a trial of the play of fantasy according
1 MS there might be

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to lipi 4 it is found that the same truth of sukshma, of tendency, of intention, of actual possibility & past or future eventuality is behind the play of the imagination. The power is once more beginning to act at the values of 50 & 60; but its action is chequered by the old successful resistances. After these perceptions came a period of confusion, withdrawal of all authority from the instruments of knowledge, sense of positive falsehood, of entire absence of definite and enduring truth in trikaldrishti, of the impossibility of any finality in the siddhi & of the old resentment at relapse & deception. Afterwards the indications supposed to be false began to vindicate themselves. Nevertheless confusion & inefficacy remained throughout the afternoon. In the later part of the afternoon an attack of fever. In the morning a touch of headache was felt in the pranakosha which afterwards attempted to materialise, a tendency of cough, as also a touch of chill, but all were expelled. In the afternoon the fever suddenly manifested without being heralded by any other previous symptoms. There was then a struggle between the Arogyashakti in the pranic system & the Roga from outside; the latter seeking by an appeal to the habitual memory in the bodily molecules to overpower the mind of the body & compel it to accept the “laws” of fever, the former refusing. Rice was eaten, the body exposed to draught; the fever ejected rapidly left behind it an intermittent heat, a sense of feverish pain in the back, though much more in the nervous body than in the physical, a trouble in that body & therefore a corresponding trouble in the physical nervous system & a sense of weakness, as also a certain sensitiveness of the nervecurrents to cold. In a subdued form these remained in the night. Before the fever there was some activity of antardrishta rupa which was, as usual, stimulated by the feverish excitement. There was also a tendency to constipation. April 20th. The fever was expelled in the morning & nervous strength reasserted in the body, but the rogashakti still besieges & hopes to renew itself in the afternoon or even earlier by the help of the

15 April – 1 June 1914

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constipation which is not yet dispelled. For some time the Arogyashakti has been busy dispelling one by one the old habitual & mechanical forms of roga which still survived as unreasoned recurrences. The fever seems to be a revolt of the old physical nature intended for breaking down of the results obtained & the recovery of the system by the forces of disorder. The disorder in the subjective being has once more disappeared & universal ananda, including the ananda of battle & defeat, has remanifested itself; the object of particular asiddhis is also once more self-apparent. In the Tapas there has been a repeated effective Will for the favourable forces in the physical Swabhava to increase in strength. Formerly, these forces were sluggish & weak & to produce a decided result the will had to be constantly applied to the object & its movement, otherwise the result was either frustrated or manifested itself slowly, imperfectly or to other ultimate purposes than were intended. Now, the physical swabhava often takes up the will once cast out and carries it out suddenly, puissantly & with fixed determination. At other times, however, this force does not act or, after commencing action, flags and needs the support of a fresh application of the Vashita or Aishwarya. A great efflorescence of sthapatyadrishti, all sorts of human figures variously dressed, scenes, landscapes, fields, plains, hedges, trees, lakes, cities, birds, beasts etc being seen crowded in a small space of foliage. The figures of beasts were at first obstinately prevented from manifesting & are still in all forms of drishti less free & frequent than the others. Known figures & heads sometimes occur, but known faces in detail are usually obstructed from manifesting except in the swapna samadhi & sometimes in the chitra. In the afternoon fever again got the upper hand & remained with less pronounced [symptoms]2 but more persistence all night. Karmasiddhi is now resisted & baffled in its masses & only successful in isolated & inconclusive movements. B’s [Bijoy’s] spasmodic utthapana occurred for the second time.

2 MS systems

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Record of Yoga

.. April 21st Fever continues slightly, but there is vital force in the body maintaining itself & contradicted only when the tamas gets the upper hand or by a more rapid exhaustion than usual, but even that exhaustion is speedily repaired with a novel persistence & swiftness. There is no disposition in the pranakosha to yield to the fever & take to the bed. Rapid effectiveness in isolated aishwarya or vashita is becoming more frequent. The trikaldrishti is acting mentally only & without sureness or illumination. The aishwarya or vashita is now more frequently assisted by an effective force in the material Prakriti. The trikaldrishti is now attempting to separate itself entirely from the telepathy & is so separated in bhava, but not yet entirely in practice. In the afternoon the fever after failing to master the body & fluctuating several times left control of the system. The pranakosha established hunger, vital energy etc even in the midst of the fever, but is still susceptible in the body to feverish heat & cold & to suggestions of weakness & limitation of energy by illness. .. April 22d Fever non-existent in the morning, but broken suggestions of heat & illness float round the body & sometimes touch it. Power this morning is exceedingly active & always succeeds except in instances where there is not time to overcome the immediate resistance. Telepathy is also active & well-justified, but void of the intelligent ritam. The siege of the mental sat is, however, growing thinner & the reemergence of the vijnanamaya jyoti may be expected. Another signal instance of kriti more complete than on either of the last two occasions, but in the Mexican matter owing to the withdrawal of the aishwarya & vashita long delayed contrary movements, successfully resisted till now or else minimised, are fulfilling themselves. In the evening adverse forces declared themselves. Fever suddenly returned at 10 & remained all night, though without any

15 April – 1 June 1914

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serious pressure except in heat & a sleep slightly broken. Rupa in swapna samadhi has attained to a certain initial stability.
.. April 23d Violent negation in kriti. Feverish heat still remains in the system in spite of free evacuation. Later on the fever, by a farther resolute denial of its causes & effects, was expelled at its usual time for increased incidence under strong exposure to chill etc. Relics of it still remain in tendencies of headache etc. Better kriti today. .. April 24th Kamananda which has persisted in spite of fever is especially strong yesterday and today. The vijnana is not yet released from its envelope. Fever returned at 8; expelled after 20 minutes again at 11 & lasted till three in the morning leaving behind a substratum of heat. Constipation & evacuation have no longer any ostensible connection with the malady. Vijnana acted again but more in power than knowledge & then not for long in its first perfection.

April 25. Kamananda continues with some steadiness, though at first checked by the fever. In the swapnasamadhi the collective cityvision again occurred after a long period of detached scenes & isolated figures & actions. Sortilege \ \v My. Up 1. -v d yAnA BAvAnAm t, s t-TAnEm(ytE(s \ [Mandukya Upanishad (commentary)] p. 76. (given while reflecting on the swapnasamadhi). ie the contracted form of vision in the swapnasiddhi (limited in scope, momentary etc[)] is already established &, in a way, perfected. The rest is yet to come. { \ \ 2 vtLy svBAvAnA -v aAhmnFEqZ, ; ie Dream is a distortion, swapnasamadhi only gives truth of swapna, true dream can only be vision of samadhi,

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& it is to prepare vision of samadhi, not sanvrita but vivrita, that long connected dream is being slowly established. Even symbolic dream must become symbolic vision. AixkArI SI;iKlc d ie Swarat cosmic sarvananda 3. (soma) given Lipi. 1. Fidelity to the ideality. (an often repeated lipi) Necessary for advance, intellectual doubt leads to nothing 2. philology. 3 fortnightly result ideality. The fever attempted to return in the evening but was expelled.
.. April 26th Trikaldrishti still in the struggle to emerge; but there is as yet only the large movement[,] no definite certainty of ritam. No fever during the day or night. Fairly long-continued action seen & felt in the Samadhi the rabbit-skin. This is the first instance of a drishti so well sustained. There were also many swift visions of groups & crowds; but the dreams were somewhat incoherent & distorted & coloured by present associations. .. April 27th Aishwarya in connection with the elections has been successful .. in all except the central point the vote for Rd [Richard] where it has failed entirely. Knowledge has been clouded owing to the subservience to the suggestions of others. Lipis 3 Brilliant idealities (immediate 1. Apoplexy epilogue application & future) 2 Distinguish the ideality 4 Startling results (future) 5 Battle faith tapas destiny ie through battle the siddhi proceeds for the establishing of faith so that through sraddhamaya tapas the destiny may be worked out. 6. Growing a little stronger ideality 7 figure of the truth

15 April – 1 June 1914

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8 sophistries of the faith (must be got rid of, ie of the dishonest faith which, eager to believe, tries to ignore or explain away disappointments & difficulties) 9 tapas faith battle converse of 5 By effective tapas faith must be increased so that the battle may be fought out to a victory; but faith must not be eager to outrun the effectiveness of the tapas. 10. firstly, the faith in the ideality, then in the actuality This lipi is intended to correct the mental impression produced by the last, which applies only to details, not to the general lines laid down by the vijnana, to the daily effectiveness, not to the final aim. 11 intelligent ideality is obliterated by (n)3 the faith, therefore the faith must be perfected, brilliant ideality is strengthened in the faith. ie vijnanabuddhi replaced by brilliant vijnana with faith as an instrument & medium of the change, faith quelling intellectual judgment not in his own interests, but to replace it by luminous discrimination. 12. suffer. twice. Lipi has now firmly established habitual vividness of its lettering in the akasha, but there it does not always or usually come with so quick a spontaneity as in chitra or sthapatya lipi. April 28th. The struggle over the faith continues, but the Mahakali tapas is sufficiently harmonised & strong in harmony to carry on the action in spite of temporary suspensions. The struggle is now generally over (1) faith + vijnana, (2) the body, (3) karma (especially kriti). In all karma the difficulties are over (1) sustained work, (2) sustained effectiveness (3) equipment; but the latter does not apply so much to other karma as to kriti. At night the dreams were once more coherent but suffered from distortion by present ego & association; it is notable that when coherent dream is strong, swapna samadhi is temporarily suspended. This is due to the unsettled movement for the replacement
3 The meaning of this letter is not known.

Ed.

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Record of Yoga

of incoherent dream by coherent & coherent dream by swapnasamadhi. Rupa in the jagrat cannot yet be established, although the movement of expansion is now persistent in its insistence on the akasha; initially stable densities are common, but they avoid the straight gaze of the physical eye & appear to the subtle vision in the physical eye at the side or to the absent gaze in which the sanskaras of the physical gaze are not dominant. Persistent recurrence of Kamananda has surmounted all the old particular difficulties & has now only against it the general ahaituka difficulty of the former habit of non-occurrence or rather of suspended recurrence. Persistent continuity is not yet possible except for short periods. There is a struggle between the ascetic tendency which the circumstances seem to demand & the Janaka ideal which has hitherto been imposed. Although the fever was unable to enforce return, yet in more than one direction roga temporarily triumphed, especially in the flatulent pain, at night & was dispelled with some difficulty by the aishwarya & vashita. Cough of a kind has manifested in a loose & external fashion for the last few days without being able to hold the system. At night swapna samadhi was active, but without any freedom or richness. In the daytime there was continuous swapna samadhi interrupted by a-swapna, but not by sleep. Dense rupa occurred in the antardrishta. Krishnadarshana in the separate bhuta is establishing itself persistently in place of the old forms of the Brahmadrishti, but it is still interrupted by the denial of vision of the Divine Personality. Lipis 1. Sylhet . . disturb faith of thousand disciples. 2 Sylhet prophet . . physical disappearance. 3. Suggestions disturb ideality by distinguishing false the ideality; jostle, the intellectual distinctions jostle the ideal distinctions. 4. north-east 7 knowledge distinct certain infallible 5. youth seat. distinct infallible positive 6. 22 8. entirely effective destiny

15 April – 1 June 1914

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9. Matter is ordinarily only thing that publishes the true God 10. dignity of the telepathy. 11 subjectivities 12. joyful lipsa 13 ellipsis4 14. joyful ellipsis . . eclipse Rupa of watch at 11.42. Interpreted first as time of fresh progress in subjectivities (lipi 11), afterwards as time of calling to bathe or going to bathe. B. called at 11.40 & it took two minutes more to get ready. This also marks the resumption of trikaldrishti of exact time. There was a vaguer instance in the afternoon. Vani, script, articulate thought, vijnanamaya perception etc are being resumed finally. The movement, it is suggested, will take .. up to the 1st May.
.. April 29th Some movement forward of the rupa, though as yet nothing rich or pronounced. In the lipi for some time past kaushalya has been growing ever since a prediction to that effect in the lipi. Roga, forced out as fever, insisted as cough etc; but the arogya no longer gives up the struggle to establish itself firmly & the morbid symptoms have always to struggle in order to maintain themselves. Incoherence of lipi in swapna samadhi again declared itself.

April 30th Correct trikaldrishti independent of telepathy is now mechanically occurring, but without luminousness; overstress of telepathy is losing force & with but slight attention can always be detected, but actional stress still continues to confuse the mind. Aishwarya etc are now being liberated from the traces of egoism & used as an instrument of the divine power without preferential choice of result, insistence on knowledge of the result or, if known, on its perfection or continuance. Moreover, the thing ideally right is being willed without regard to the immediate actuality of possible
4 Sri Aurobindo first wrote “eclipses” and then altered this to “ellipsis”; perhaps both words were seen. Ed.

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or eventual outcome & success. Often also there is the movement of the trikaldrishti identical with the movement of power, a sign of the gradual manifestation of pure Chitshakti in the mind. Lipi 1. Suffer relaxation of the tapas fulfilled in the afternoon 2 Something still resists in the intellectuality relaxation of the tapas 3 Sobriety 4 Selfless activity of the tapas 5 Abolish the obstacles of the tapas 6. There is still the opposition to the equipment . . it has to be abolished 7. Silhouettes Subjective Ananda once more asserted itself with some fixity in the intensity of the delight. Krishnadarshana is now well fixed in the attentive consciousness; it has still to be fixed in the inattentive half-regarding consciousness.
.. May 1st Kamananda, comparatively feeble & intermittent for the last two days, is once more active & intense. Lipis 1 Last reign of the sobriety 2. Result of the ideality in the intellectuality 3 Solely tapatya, tapatya is still deficient 4 Self-established tapas of the righteousness 5 Suffering 6. Tapas-siddhi ie t-s must be fixed in 7 Subjectivities of the tapas-siddhi the perception & impulse of action before it is fulfilled in the objective means & results. 8. Suffering fulfilled in a slight ashanti & loss of faith 9 fixed theory of the two idealities ie the lower & higher vijnana; in that the siddhi has to proceed. to be vindicated as basis of 10. Results of the telepathy trikaldrishti

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11 the terrible authority not yet given in result of particular action, but to be given, already given in general result of distinctive aishwarya. ie sukshma sravana. 12 signs of the audition The intellectuality in the whole adhara has finally accepted subjection of the lower prakriti to the ideal nature; only it awaits light of perfect discrimination in the nervous & tapasic parts of the } being (vjA Br gonAm). The external intellectuality on the contrary ; \t ^ made a violent attack on the whole system, partly obscuring the Krishnadarshana, disturbing samata a little occasionally, shaking the faith especially in the bodily siddhi, but not prevailing against the dasya & Mahakali tapas. It is evident therefore that the era of successful relapse in the siddhi is drawing to a close & the safety of ´ ´ the gains (satir dhananam) is more & more assured. Obstruction of progress is as yet still potent. The 1st seems to have been the prefixed date for the following results. (1) the final subjective rejection of the intellectuality in favour of the ideality; (2) the removal of the obstacle to the constant manifestation of perceptive vijnanamaya thought, articulate vijnanamaya thought, free anandamaya vani, conversion of tapasic into luminous movements; (3) the definite faith in the power of dharma-karma; (4) the cessation of the dominance of relapse in the subjectivity, examples Br. [Biren,] Richard, X5 etc. Trikaldrishti (Script) 1. Inevitably tomorrow sahitya will be resumed, afterwards it will be arranged. 2. Work in the evening will be resumed Continued action & tendency of stability persist in the swapna samadhi, but progress is not made in the dream or the long coherent vision. This & akasharupa are alone in the vijnana severely obstructed. The subjectivities of the tapas-siddhi are being arranged. Lipi-kaushalya slowly but steadily increases. Cough disappeared for a time, but not permanently. There was no trace of tendency to fever.
5 This “X” was added between the lines after the first writing.

Ed.

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Record of Yoga

.. May 2d The following results are indicated today. (1) Sustained activity of the vijnana, especially in its parts of knowledge (2) Sustained subjective progress daily without relapse, henceforth. (3) Growth of or towards permanence in the kamananda. Sortilege

ay s hotA yo E j mA Ev A dD vAyAEZ \ mto yo a-m stko ddAf. { ; ;

v-yA.

The process of transformation by which the blind or smoky ´ ´ ´ ´ movements of force, aswa patwabhih saphanam, had to become } luminous movements (vjA Br gonAm) is now approaching com; \t ^ pletion. The impulses are usually luminous & know to a certain extent, spontaneously, their own purpose & nature; the telepathic movements are habitually right except when the intellect tries to fix or arrange from old habit. The certain decisive discriminating trikaldrishti has still to be naturalised & perfected; but the vijnanamaya perception & vangmaya thought, vani & script are now moving forward freely & normally in all else but the trikaldrishti. These are “the results of the telepathy that are being manifested.” Now that there is the combination of complete dasya subjective ´ & objective with samata & ananda (sutuko dadasha), the fulfil´ ´ ´ ´ ment of the vijnana in its completeness (visva varyani sravasya) is assured, for Deva Agni is manifest in both the parardha & aparardha. Attempts are made by the roga to return; fever, in spite of favourable circumstances failed to effect an entry; cough, exaggerated in the morning was willed out in the afternoon & evening, but is not yet eradicated; constipation established itself & persists. Shuddha kama insists & seeks to overbear the insufficiency of its instrument so as to establish perfectly the kamananda. Lipis 1. battle. (constantly repeated). 2 intellectuality & ideality. ie the struggle is now between these two powers in the trikaldrishti.

15 April – 1 June 1914
3 4. 5 6 7.

461

Sortilege previous to & indicating the sortilege recorded. It is the results of the telepathy that are being manifested. 13. constantly, for many days sometimes 12. 13. Thirteenth self-intellectuality ie the lower working is of the thought that does not reason on exterior facts, but still is in its spontaneous nature a working of mind on the basis of externalities. 8. stereoscope indicating use in food in the morning (not usual, 9. ghee nor willed nor asked for) & fulfilled, but afterwards repeated symbolically in the sense of the Vedic ghritam, the clear richness & fullness of the chitta in thought movement. 10. interesting travel stone ie the ananda once established, the progress & delays of the siddhi cease to be troublesome & become interesting like a journey, of which successive milestones mark the stages. 11. D.S. dasya & sraddha are being combined. 12. thirty fifty indicating the present variations of the tapasshakti. The combination of dasya & sraddha does not yet extend beyond a general faith in the divine control by which the system is enslaved. In the afternoon there was a failing or cessation of the constant “Life Divine” resumed. activity of the vijnana May 3d Unable to bring back the Brahmadarshana to the mere Saguna or Sarva Brahma, the Asiddhi now presses on the NaraNarayana as a lower substitute for the Lilamaya Krishna. Meanwhile the perception of the Ananta Brahma is growing in intensity & fullness, but the contents of the Jnana Brahma are somewhat veiled. This defect aids the evolution of the Pranic steeds into luminous herds of enlightened conscious powers, but that evolution can only be complete when the contents of the Jnana Brahma become also full & intense to the consciousness.

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Record of Yoga

Lipis 1. Obey. 2 The effectuality of the destiny is resisted. 3 Loftily effecting the internal dignity. 4 Lofty ideal of the destiny. 5 Objections to the ideality 6. Life & its fortunes 7 The feast of the ideality by questioning 8 It is the defect of the intellectuality certainty to prevent it. ie the sixtyfold power is again to manifest. It did 9 Sixty so later on in individual cases, mostly subjective, but one objective. 10 This is the last deputy of the French in India; instead of the deputy there will be only the senator.. Uncertain whether (1) this is a prophecy or merely a telepathic statement of tendency, (2) whether “this” refers to Bluysen or another; (3) whether it means the suppression of the vote or substitution of an Indian deputy. 11. 12. 13 Vijnana hampered & variable, but its forms are growing in normality. Constipation broken by the aishwarya, cough repelled, but not eradicated. Effective vyapti worked admirably on many persons in a gathering producing the precise effect or utterance needed. Poetry resumed. May 4th Kamananda manifested in waves flowing downward & mounting upward, with a sort of dull acuteness. In the sahaituka all the five anandas are manifesting, sometimes one prominent, sometimes two or three, sometimes all five together in one movement from one generating sparsha. Action of the aishwarya & vashita is more frequently 50 & even 60 than before, but the intellectual tapasic movements of effort intervene.

15 April – 1 June 1914

463

Trikaldrishti acts normally but without any assured correctness of detail. Lipis 1. firm destiny (chitra) 2 telepathy effectualised by the tapas; it needed (chitra) 3 jollity festivity. (in spite of present impossibility) 4. sleepless activity of the internal siddhi (preparing) 5 the result of the elections disappointing in itself is useful for future election 6. lioness in the open 7 battle (constantly repeated) 8. city of the ideality 9. result of the ideality 10 convert the intellectualities (the process to be followed in order to ensure the complete finality of the vijnana) 11. joy. glorious destiny The principal siddhi of the day was the continuous kamananda flowing through the body from the kamachakra & no longer confined to the chakra.
.. May 5th The siddhi of the kamananda proceeds with great, almost unexampled rapidity. Yesterday there was a struggle of the roga to make it an excuse for the return of fever etc on the ground that the body is still unfit, but this was repelled. Today there is constant, continuous ananda, always recurrent, first only when seated, then while walking; it is also now beginning to recur even when the attention is withdrawn from the body. The ananda was at first not intense in the sthula body, only in the half-vyakta action of the pranakosha; & the capacity of the body to bear continual unintense pervading ananda was established. Now, while sitting, continuous intense ananda is being given, with dharanashakti behind in the mental body supporting the pranakosha in this activity. Thus, rapidly, the lipi “death of the difficulties” daily repeated (not recorded) is being fulfilled in this important siddhi by a sort of concentrated process emerging out of the most rapid gradual progress. It is now decided that the vijnana siddhi shall also get rid rapidly of its difficulties,

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so that the faith from now in the Yoga-siddhi (not yet in karma, kama, saundarya & utthapana) may extend to the long-promised rapidities of the siddhi. The vijnanamaya instruments of knowledge (thought articulate & perceptive, script etc) are undertaking at last the expression of the trikaldrishti and no longer leave it entirely to their intellectual equivalents. The conversion of the intellectualities is being steadily begun. Lipis 1. Not yet destruction of intellectuality that is the limited physical devatas are dis2 disgusted gusted with the continuance of the kamananda & seek to escape from it. Sortilege (involuntary) The siege has passed. Once again the ugrata of the chandibhava. ie the immediate siege of the roga. The old imperfect chandibhava rose again and repeated its habitual circumstances but this time without any force of persistence or even of possession. The continuity of the kamananda was interrupted, but its brief recurrences continued with only a brief lapse due to relaxation of the kamachakric elements in the body. This is now the chief difficulty in the way of continuous intensity of the Ananda. Arogya is the next physical necessity. May 6th Kamananda is less potent today, but has a greater tendency to intensity approaching at times to the maithuna intensity; for a time it reached it, but was discontinued. Trikaldrishti is hampered by the activity of the false tejasic perception shot in by the pranic devatas from outside. In the afternoon & evening kamananda was again spontaneously active. Except a certain tendency to sahitya no definite subjective progress was visible during the day. Rather the vijnana in all its parts is hampered & obstructed. Even therefore if the first indication of May 2d be considered to be feebly commenced in execution,

15 April – 1 June 1914

465

the second seems as yet far from fulfilment. Only the third has been definitely fulfilled. Especially sraddha has relapsed into its old movements. May 7th Everything in the morning under the influence of the asiddhi, as formerly, although not with the same intensity. The vijnana continues to act, but with an inferior force in the plane of nervous mind, not even in the vijnanabuddhi. This is represented to be a necessary process in the idealisation of the lower laws of the nervous mind. There is still there the old defect of the gross overstressing of sensory perceptions in the manas used as a sixth sense. The idealisation leads as yet to no more than a renewed perception of the satyam behind the nervous suggestions & their true or false valuations in the mind. In the afternoon the certainty of the decisive trikaldrishti manifested but was hampered by perception of possibilities chiefly suggested by telepathy from the minds of others. Kamananda is now more spontaneously recurrent & continuous than it was ever before. It is now indeed only in the kamananda that the principle of rapid progress is manifesting. Lipis referring to the ru1. Bhakti 3. Tall talk of the spies 2 Shakti mours of a pending fabrication by the spies on basis of inquiries about “name of any street in Chandannagar”. Bhakti entered into the Krishnadarshana suddenly, after the lipi, & seems to be established there, but the darshana is not yet of universal application except by smarana. At night connected dream, but constant interference of present associations. Initial stability of vision seems to be established.
.. May 8th Kamananda fluctuates. The Arogya is visibly growing in strength but not yet definitive. Karmasiddhi is being now attacked by a resurgence of old difficulties, all of them wearing the semblance of a power strong enough to destroy the little siddhi yet effected; it

466

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is not yet clear how many of these are merely phantoms or whether any of them have a strength capable of endangering or retarding the progress begun. Trikaldrishti is again attempting to establish the reign of the free certain & non-telepathic vision. Power once more revived its higher movements, greater in volume, but not in quality than before. Rupa also revived some of the former movements, but is not yet definitive in the sense of a free & assured efflorescence. The struggle over the faith, the subjective-objective Ananda & the Krishnadarshana continues. Lipis 1. Legend of the false ideal (akasha background) 2 It is the foreign forces that attempted to fix the ideality (ie the external non-ideal forces in their own interest or according to their own pleasure) 3. ideality of the objectivity (antardrishta) now the object, to be the base of a true ideal. 4. it is the objectivity that is yet to be idealised (akasha background) 5 ideality is to be given its fullest scope 6 authority of the lipi (do) as the first base of full subjective-objective ideality. 7 effectuality ideality (akasha) 8. internal subjectivity is in its full strength of the ideality (do) 9 energetic ideality in the tapas-siddhi . . aishwarya 11 it is the first tapas of the authority of the lipi N.B. 1 to 9 are the first instance of so many lipis connected with one subject and occurring consecutively & without break (except one) in a clear order of thought. 10 attempt at the destruction of the siddhi last attempt. 12 thirteenth . . tapas-siddhi battle 13. after the battle is over (chitra) entirety of the ideality in the tapas siddhi (akasha)

15 April – 1 June 1914

467

Unintelligible lipis 1. Leo. Yorkshire. 2. Shakespeare often repeated 3 any other elsewhere 4. Falstaff. Silhouettes occurred again on the wall (clear or vague-clear), a woman standing on a square carpet, a lady well-dressed with flounced skirts, & in the akasha, figures of women. At night dense images or dense developed. Dense images & developed now continually come into the field of sthula vision, but they do not present themselves direct to the physical eye, but rather to the sukshma vision in the sthula akasha; or if they present themselves to the sthula eye, they are unstable. At night the dense images were stable, but they had not the freedom, compact material & vividness of the others. Lipi kaushalya is now fixed in the akasha. eg “that is transition” in a pale green colour, not very decided. Physical Nirananda declared itself, but could not last very long void of the ananda. Tapas-siddhi. 1. Doves flying along the roof & past were made to turn towards it, but alighted on the edge not on the ridge to which they were directed; at first resisting & meditating a downward flight, they turned suddenly & flew on to the spot indicated. 2. A crow on the staff of the Governor’s house, immediately dislodged. 3. A man seated on the kerbstone, willed to depart, at first made no motion, a second man rather came, sat down & entered into conversation, then both suddenly got up and crossed the road. 4. A second crow on the staff similarly dislodged, but by the second aishwarya. 5 Two small birds flying in the akasha turned several times by the will, but with much resistance. 6. The spy near the corner willed to go to the corner & turn it, went & stood at the turn & looked down the other road but then sat down near it. 7. Two birds were compelled to turn in their paths, although flying with a definite will in a definite direction, but the later

468

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attempts were failures, although there was always a struggle, generally physical, sometimes only subjective. The following decisions in the nature of trikaldrishti rising out of telepathies were registered for observation of success or failure. 1. Both will come ie Richard & Madame Richard. N.B. Madame Richard was ill; moreover the Governor visited them at the time of their usual visit here; but they both came subsequently at 6 pm, 2 hours later than the regular time. 2 The house will be found with a little more difficulty. 3 The Society will arrange itself after a few difficulties. 4 The money question will be arranged by a developing siddhi. 5 Henceforth absolute samata & abhyasa as the method of the siddhi. 6 The difficulty of the rupa & samadhi is about to break down N.B. there are movements; the length of continuity in the samadhi is beginning to increase. 7 The gradual process has to pass now into the concentrated.
.. May 9th The kamananda continues, typically free from all its old limitations, but awaiting the strength of the kamic chakra & the full adaptation of the body before it can materialise its freedom. The improvement in the arogya continues, but the strong pressure of tamas on the body for the last few weeks is not yet lifted. The higher tapas works in the midst of a continual heavy cloud. Continuity of vijnana, invariable action of the tapas-siddhi & the harmonised action of trikaldrishti & telepathy, the former often corrective of errors in the latter, were manifested throughout the morning, but could not maintain their activity through the rest of the day. Faith in the Yoga-siddhi is firm; faith in an eventual rapidity is growing, but as yet can find no secure basis in the actuality. Faith in the adeshasiddhi fluctuates, but the conception of it has now been greatly minimised.

15 April – 1 June 1914
Lipis 1. playground the world. 2 sedition

469

3 nature. Phoenix the system of manifestation 4. It is the last journey 5. It is the last journey in the intellectuality The action of the tapas-siddhi is now revealed in three forms, the nervous with the play of forces, action & reaction, resistance etc, the mental, with perceptions realising themselves if vijnanamaya, acting as forces, if pranamaya, & the ideal working by the swabhava. The fourth is not yet manifest. The improvement in the samadhi maintains itself & for the first time there was an instance of the merging of dream in swapnasamadhi towards which the swapnasiddhi is driving, but the hold of the siddhi is not yet a mastery, nor sufficient in force & quality. Veda. VIII May 10th During the day there was attack & cloud constantly till the afternoon. The siddhi so far as it progresses behind the veil. The Arogya suffered something of a relapse. Rupadrishti progressed. Veda VIII May 11th. The chief work done was in the karma, ie translation of Veda VIII, several movements towards the fulfilment of the predictions 2. 3. 4 of the 8th May, some indications of progress in the rupa, resumption of brief connected colloquies in swapnasamadhi, coherence in swapna; but all this happens still in a disorganised fashion subject to shiftings & collapse. Prediction 7 is still far from fulfilment. Kamananda flagged during the day & the stress of Roga on the Arogyasiddhi continued. Heat heavily felt & thirst revived.
.. May 12th The secret of the continued struggle long understood is now fully revealed to the experience in knowledge & sensation. It is

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a struggle between certain parts of the universal-personal Nature which are anandamaya of the mentality & attached to the slow, gradual & pleasant development of the siddhi through mental ananda & samata & others which are tapomaya of the sat in the mentality & aspire to the rapid, powerful & chanda development of the siddhi through vijnana. The former were at the centre of the action & personality, but are now displaced. In order to maintain or recover their hold, they have struggled to maintain the former gradual progress & favoured even relapse & obstruction as helpful to the retardation. As a result they see asiddhi & chaos threatening to establish themselves in the general failure of the Yoga. For this reason the principle of relapse has been allowed once again to become powerful in the subjective siddhi. Many of these parts are now repentant of their obstruction, others half-convinced, others uncertain & inclined to persevere. The general result has not been favourable to a rapid siddhi. In the vijnana, the intellect is now forced to a more general & unquestioning acceptance of the satyam & brihat in the knowledge & of the value of personal tapas as a force in the determination of results;but the knowledge has receded in ritam & the power in actual effectivity as a result of the violent & obstinate pressure of the anandamaya mental devatas of the Mahasaraswati Prakriti. Rupa advances slowly. There are now rare figures of all kinds of an initial stability that present themselves directly to the sthula vision; but for the most part the formlessness of the stable rupas (now even exaggerated) & the instability of formed rupas is still the rule of the jagrad drishti. In Samadhi the stability acquired is maintained but does not progress; swapna fluctuates between coherence & incoherence. In the physical siddhi kamananda continues to recur with a brief intensity, but its continuity is discontinued, in order, it is suggested, that the physical nature may now take it up & develop spontaneously its higher permanence. In Arogya, although there is still the strong tendency of siddhi behind, the actuality presents rather acute symptoms of asiddhi. Thirst is fully revived in the exterior nervous parts, but the discomfort of heat is being expelled

15 April – 1 June 1914

471

along with other physical discomfort. The revival of full subjective ananda is being attempted, but on the old basis. In Karma there are strong effects of dharma, but these are isolated & not organised, nor subject to the vijnanamaya will. Veda continues (3 hymns in the day) & the residue of actual unillumination is slight. The rest of the sahitya is discontinued for the present. Kriti is active in the old way, unsatisfactorily, fragmentarily & confusedly. The general result at the moment is the triumph of the retarded gradual movement against the forces making for organisation & rapidity.
.. May 13th In vijnana brihat ritam with imperfections & limited ritam with perfection; also reversion to inferential error. In power, the condition of struggle, but with a tendency for mental tapas to replace nervous tapas & to guide even such nervous tapas as persists. There is a steady movement towards the expulsion of the oppressive tamas from the brain & the body. The old ananda in mere passivity regarding a progress determined almost independently by the forces of the trailokyamayi Prakriti, is now definitely rejected. The assertion of the luminous mastering Tapas is made finally in the inner nature & awaits the progress of the siddhi there to become effective in the outer world.

May 14th. The most important result of the day was the progress in the expulsion of the tamas from the body. Veda IX. 1 – 5, 11 to 53, were read & annotated in less than 3 hours (the first five taking one hour) without any more than a slight eventual fatigue of the bodily parts, but no failure of the rapid & luminous faculty in the brain. The continuance of this force & pravritti has now to be assured. For some time past there has been a fixed movement towards minimising evacuation, limited to twice in the day for the jala; for the other, there is no fixed time or proportion, but the movement is yet imperfect. The Arogya seems to be partially asserting itself in the most external parts of the body & prana where the roga had recently asserted itself with some force & great obstinacy.

472

Record of Yoga

.. May 15th The Anandamaya Lilamaya is now making itself normal in the Brahmadarshana. Veda. Veda [IX.] 54 to 60 completed on the 14th. Today 61 – 75. (long hymns) The recurrent continuity of the vijnanamaya instruments seems now to have set in. Effectivity of tapas vindicates itself unexpectedly from time to time even in the kriti. Rupa is active in the chidakash in antardrishta; the forms complete & perfect, but unchanged in the chittakasha. Samadhi continues as before. Rupa in jagrat bahirdarshi is now perfect except in freedom & a stable stability. .. May 16th. Evacuation, comparatively slight & normal, after 6 days (ie on the 7th day) no noticeable reaction. Last time was after 4 days, copious & there was slight momentary reaction & sign of imperfect assimilation. The body attempts to get weary with the stress of work, but is compelled to revive & the weariness disappears during the next spell of work; there is a slight tamas from time to time in the physical brain. Ritam is still fluctuating in the trikaldrishti. Veda IX. 76 – 114 minus 86. 96. 97. 107 – 110. .. May 17th Disturbance in the progress of the assimilation; moderate evacuation. Arogya still resisted at the same point. Veda IX. 86. 96. 97. 107 – 110. The ninth book completed in 4 days; the tapas always resisting the old forms of weariness. .. May 18th The intensity of subjective ananda is once more attempting to reassert its universal domination & equality & this time with greater chances of success, for it is intimately associated with the growing sense of the Anandamaya Lila & the integral dasya of the being. The satyam & brihat grow continually & take larger possession of the perceptive attitude towards the world; the ritam still fluctuates, because the truth & largeness are of the mental realm, not of the ideal consciousness; the mind receives the truths

15 April – 1 June 1914

473

of being in action, but because it separates itself from the vijnana is unable to place them with spontaneous correctness. When it applies itself, it can place them correctly, if it rises beyond the duel of tapas & tamas neither of which can entirely justify itself or entirely refute the other. The physical siddhi fluctuates continually. Seventh book of Veda commenced. 41 – 45 translated with notes. X. 1 – 4. read. Introduction to Veda commenced yesterday continued. Introduction to Life Divine commenced. Utthapana resumed, but feebly. The three basic siddhis are eclipsed in the body; but laghima easily emerged & mahima to some extent. Anima is less active than formerly. The force of continuity of swapnasamadhi very slightly increased after several nights of suspension of progress. Rupa still progresses by the same infinitesimal degrees, as also the other parts of the vijnana. May 19th The difficulty now felt with the vijnana is to raise the mind out of the sphere of the vijnanabuddhi turned towards form of force & form of matter & their movements. The Tapas cannot be easily effective because in the realm of nervous force every force put forward has a greater or less authority to persist &, if possible, conquer & every perception turns into a force which has a right to exert itself & persist. It is only by rising beyond to vijnana itself that the vijnanabuddhi can be liberated from the subservience to truth of possibility by freedom of ultimate law in the ritam. But there are two ritams, one that follows & adapts the possibilities, another that controls sovranly the possibilities & it depends on which plane the consciousness adopts whether the knowledge & power will be of the higher controlling kind or the lower self-adapting kind. The chief source of ashanti & asamata in their recurrence was hitherto the unilluminated action of the nervous force in battle with the resistance in the activity. This is now being moulded to the samata by a double process of sama action without ashanti unilluminated except by the indirect or chandra tejas & of illumination leading to ananda of struggle, victory & defeat. The other source,

474

Record of Yoga

absence of sufficient faith & sahasa, is being dealt with by a more gradual process. Utthapana continued; one position of the neck, 15 minutes; horizontal & medial of the leg 15 minutes each; the waist & back, one minute. The right basis is not yet successfully established. The vertical position of the arms, in the recumbent state of the body, which could formerly be continued for 3 hours without strain, except a slight & hardly appreciable reaction at the end, now resulted in a very appreciable strain at the end of half an hour. There is in other respects also a noticeable relapse in the physical shakti. As yet, the principle of relapse maintains itself everywhere; the second intimation of the 2d May has not been fulfilled except that the relapse is no longer definitive, no part of the purely subjective siddhi being lost so that it has to be rebuilt, but only concealed so that it has to be remanifested. The Atris & Vrikas are no longer powerful, but the Coverers, Vritras, still retain their strength. In the less subjective parts of the vijnana, the Atris seem to persist, but they swallow without digesting & the siddhi eventually comes out again with a slight appearance of re-growth rather than of reconstruction. In the physical siddhi & the kriti the Vrikas seem yet to have power. Assimilation is once more thrown back to its old condition of parthiva & jalamaya obstruction, but the tejomaya has not recovered its power. For some days there has been a daily manifestation for half an hour in the evening of slight feverish heat, but its strength & period is diminishing & it has no after-effect on the body. Veda X. 5 to 15 read. The rest of the work intermitted. Lipi .. 1 Sn [Saurin] is about to understand. not 2 Death of the difficulty in the society (samaja) immediate, but to be prepared. fulfilled as usual, but unexpectedly KS coming 3. KS. after long absence to invite others. There is a suggestion that kriti of a definite kind will now begin, not at first decisive, but constantly growing in force & power. At present separate aishwaryas in this direction are fulfilled wholly or

15 April – 1 June 1914

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partially, but there is no precision, or if precision, no harmony of separate effects & therefore, as a rule, no satisfactory upshot. Veda VII. 46 – 49 translated.
.. May 21st The fluctuations of personality have been resumed & continue, but the Mahakali nature tends always to return. The lapse is no longer determined by any subjective cause, but by a sort of subsidence in the physical & nervous energy. Lipi (20th) Enjoy selfish (self-regarding) ideality. Sortileges (20th) 1. aE`n, fEcvttm, fEcEv , fEc, kEv,. ; } ; ;

fcF roct aAht, ; ; ut (vA DFtyo mm Egro vDt Ev hA. ; a`n sHy-y boED n,.

ie. the Divine Force (Tapas) has now to become entirely pure in its action, pure in the mental illuminations, pure in the idealities, pure in the sacrificial offering of all the energies to Krishna. So all the thoughts & their expressions in internal & external speech have to increase into an universal activity. It has also to open out in the personal relation with Krishna. \ \ 2 aE`nsomA pnvs a-m DAryt rEy ; The combined Tapas & Ananda of the mind have now to be reshaped in an ideal substance of consciousness and to hold the divine felicity firmly.
.. May 22d Sortileges recorded in the last khata & their indications (1) Mar 28. Penetration of the mental being by the mental delight, Indra by Soma, fulfilled gradually in two months & now approaching perfection. (2) Mar 29. Destruction of the tapasic rajas impulses disturbing the system Fulfilled. (3) do. Rejection of control by the Vrikas Fulfilled in the pure subjectivity. (4) Union of Tapas & mental Ananda & growth into pure

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Record of Yoga

Ananda (Mar 30). First part fulfilled, is being perfected; the second is being prepared. (5) April 1 Illumination of the nervous impulses & coordination of mind & prana.. Fulfilled, now approaching perfection. (6) April 4. Knowledge of the three lower worlds within, discriminatory perception of the impulses & distinction between the true & the false. Fulfilled, to be perfected. .. (7) April 12th. See explanation. In course of fulfilment. The sortilege of Mar 31 remains unfulfilled even in its beginnings. Isha Upanishad translated with notes. A period of progressive fulfilment has been indicated from day before yesterday. There are some signs of its fulfilment. The basis of the triloka has been formed. In the knowledge the mind perceives the forces of the bhuvar & is no longer easily led away by the tapasic stress; where there is error, it is more swift to correct it even before the event; where there is uncertainty it is more willing to recognise it. There is a more illumined action of the mental telepathy. The decisive trikaldrishti reemerges & is more amply justified. Kamananda recovered & increased its persistence yesterday; it is once more attempting a continuous permanence. With the smarana it is usually active, except when the contrary nervous forces put out a strong effort to oppress it; its capacity for acting without the smarana is steadily increasing, but as yet it is not dominant. The main obstacle now to progress is the imperfection of that layer in the koshas of the being which represents the meeting-place of the prana & the anna in the most physical action of the former principle. This imperfection exaggerated not only insists on the habitual symptoms of roga, but it is a channel for the perpetuation of the previous habits of the mentality. It is aided by the tamasic ananda in the mind which enjoys & seeks to materialise all suggestions of inertia, defeat, collapse etc. Eg. it being noted that the tejasic difficulties of the assimilation could not reestablish themselves, this tamasic mentality at once sought to restore them & succeeded in rendering them once more active.

15 April – 1 June 1914

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Lipis (1) 21. (2) 31. (3) 13. These are the points in which the siddhi is still more behindhand than in others. (4) Teleology ie the purpose of the various mental & nervous movements favourable or adverse now reveals itself to the mind & the self-revelation has today begun to be habitual. (5) Together ie the immediate trikaldrishti & the distant must act together, although the mind seeks to reject the latter, because it cannot be verified eg it disbelieves in lipi (2) entirely, [ ]6 in lipi 3 partially or mostly, in (1) to a slight extent. (6) Suspicion in the intellectuality of the ideality, especially the lipi referring to the last point noted & previous to the thought which it suggested. (7) Teleology of the lipi ie the lipi, as serving certain useful purposes in the life & progress, must be understood in its right purpose. (8) Shilleto. Auchulos. An instance of this teleology. The first, often repeated in the last few days was fixed in its intention by the second, & has now served to recall a number of minute facts of the life in England which had rested entirely forgotten during the last twenty years, thus assisting one difficult & obscure motion of the siddhi which has been much resisted. Kamananda recurrent, but much obstructed throughout the day. Swapnasamadhi thrown back in lipi into a false coherence & in dream into the old confusion; the rupa does not yet advance at all sensibly but keeps its gains in continuity. It is, however, confined to the dim chhayamaya proper to that low physical nervosity now dominant & typified in some systems in Patala & the astral worlds. The luminous visions occur rarely, & those which come are usually of a gross pranic & trivial kind.

6 MS (3)

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Record of Yoga

The translation of experience into terms of vijnanabuddhi continues with a dull steadiness, without intense ananda, but without nirananda. Occasionally the Prana & nervous mind indicate a slight impatience or sense of depression. Apparently these have to be eliminated before the tamasic pressure will be entirely removed. Utthapana is practically discontinued for the last two or three days. Veda VIII. 101. translated with notes.
.. May 23d Veda I. 90 translated with notes; settling several doubtful points, owing to the brilliance of the illuminations acting on the external proof. Kena Upanishad I Kh[anda] translated with notes. Also Ved I. 91. others prepared. Lipis. 1. P. tenth 2. Soul-kinship (reference to the Rs [Richards]). 3 Effort to deflect the siddhi ie into another spirit & other aims than those throughout intended, so as to deprive it of its leverage & its fullness. This attempt, long suffered, is now being defeated. 4. signed authority of the lipi with regard to trikaldrishti of the Kamananda which is now to progress inevitably subject to a more purely physical resistance. 5. simplex, duplex. Eka, Dwita? 6. Tejas in the desire has to be changed into self-regarding ideality Indications 1. The jnanam Brahma & Anandam Brahma will not be held continuously in the full active consciousness for some time yet. 2. The same with the fullness of activity of the vijnanamaya knowledge & power. There is much development yet to be done. The cloud of tamas began to be rent & drift apart after a \ sortilege from the Veda. (v >yoEtqA Ev tmo vvT ie Soma, the mental Ananda. During the rest of the day there was a struggle in which the Tamas receded without much difficulty. The vibrations of the mental Ananda are becoming more powerful & are being

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accorded with energy in the Tapas & prakasha in the Knowledge. The trilok of the physical consciousness is being subjected to the liberated trilok of the nervous consciousness with that of the pure mental behind but not purohita. Kamananda persists in recurrence, but is oppressed from outside. Rupa has for two or three [days] ceased its slow, but steady progress except in the antardarshi where it is manifesting occasional perfect images in a cloud of darkness. May 24th Veda I. 92. Fresh proofs of efficiency in Dharma. No sensible change from previous condition except increase of force & activity
.. May 25th The Idea of the Veda begun as an introduction to translations. The energy is becoming more rapid & intense in intellectual action that takes an outward form eg writing & speech, where prakasha, tapas & shama are uniting into a single entity; but not as yet in thought & action where there are only movements of tapas afterwards discontinued. The script, also, is more effective than the articulate thought & the articulate thought more effective than the perceptive. Speech is once more active and less governed or prompted by the lower intellectual functions. At night there was once more dream coherent, pure of present ego & apparently commemorative of past truth; only some of the circumstances were borrowed from the present or else resembled the present. .. May 26th Veda I. 170 translated with commentary for the review. Veda III. 37. . 40 rendered with notes. The siddhi is now in a state of outward inactivity in all but the sahitya. There is no decisive relapse in the subjectivity, but also no decisive progress, except in the second chatusthaya.

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.. May 27th Veda III. 41 – 50. Translation & Commentary on I. 1 commenced [ ].7 The shuddhananda & sense of Supreme Beauty in all things is growing with the growth of the Mahalakshmi bhava, but it is not, as formerly, overpowering & intolerant of the perception of differences in gunas in the mentality. It perceives the vulgar as vulgar, the common as common & yet as divine & uncommon in that which it expresses. The consciousness now lives chiefly in the Bhuvar lower & higher, but not actively in the Pradiv or Swar. It has to raise itself to these altitudes. The tamas is steadily receding into the most external parts of the bodily system; there it does not prevent activity, but it prevents progress in the physical siddhi. .. May 28th Veda I. 1. Commentary begun. III. 51. There is now an attempt to apply the same constant tapas to Yogasiddhi as to literary & scholastic work. The first result is useful coherent lipi in samadhi & the resumption of coherent conversation in the same with clear sthula shabda. The lipi ran “All is Agni. All is He too. OM Agnih.” with words that could not be read before they disappeared. Lipi. 1 Tonight. 2 Tuesday 3 Bluysen deputy till death destroys a continuation apparently of the lipi that was persistent during the past four years that B. would be deputy again. The satyam in the nervous mind is now much strengthened & carries with it a growing force of ritam. There is occasional action of the deciding ritam in pradiv (pure mind in relation with nervous) which exceeds the nervous telepathic indications & indicates
7 MS in translation. [This phrase was not cancelled after “Translation &” was added between the lines. Ed.]

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a result not contained in the outer or intermediary conscious[ness] of the object. It is now sufficiently enforced on the material intellect by experience that all the nervous movements of thought & action are justified, all have an utility and behind that utility a truth of fact in being. Without abandoning the nervous consciousness the siddhi may now on a securer basis again enlarge itself in the intermediate mental activities. The faith is visibly growing stronger in the full Yogasiddhi (except saundarya), & in a part of the karma, ie sahitya & a certain amount of dharma.
.. May 29th The siddhi is now returning to the intermediate mentality, the pradiva & seeks to perceive the contents of other mentalities as well as the contents of their nervous & affective parts & to develop again & more perfectly the mental trikaldrishti. Power, rupa, samadhi are still in the stage of struggle, samarana, against the Vala & Vritra opposition. The mental perceptions, as distinguished from the nervous, have begun again to act, but as yet there is not the renewal of the general mental illumination which is necessary to their free activity. The decisive mental perception in trikaldrishti is increasing in force. The second of the predictions on the 8th May has been fulfilled after a lapse of precisely three weeks due to a small difficulty which was not overcome owing to a want of energy in the search. The fourth has begun to fulfil itself with regard to the personal necessities, Rs 400 due paid[,] Rs 500 available, Rs 200 possible; with another Rs 250 there will be enough for bare necessities for a year from July 1914 to end of June 1915. By that time other resources will be found. The third prediction is still in process of fulfilment. The fifth is being carried out, but the samata is sometimes slightly & momentarily disturbed, the abhyasa is still hampered in its action & slow in result. The sixth & seventh are yet to be properly fulfilled. The stability & continuity of rupa increased to some extent in the swapnasamadhi & tends to increase (in stability) in the jagrat.

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May 30th Faith is still deficient in kriti, samaja & saundarya as lacking entirely or almost entirely any ground in the actuality. In the dharma & sahitya it is increasing, but insufficient. .. A letter from Sn [Saurin] showing power of Dharma acting at a distance through communicative vyapti. Continuance of the work on the Veda (The Secret of the Veda). In the progress of the internal siddhi a period of slight retardation. The physical siddhi is also obstructed. There are nevertheless overt movements towards progress.
.. May 31st Dharma shows increasing effectivity. In French elections one main line of Aishwarya fulfilled, the others operative but only slightly effectual, as being in some details inconsistent & opposed to each other. Obstruction strong. Isha Up. translation & notes recast finally. Ritam in governing idea of the philosophical work. .. June 1st The formulated & steady activity for the regulation of the third chatusthaya is apparently to begin today & a separate detailed record of the results has been commenced.8 The outward physical system today is much oppressed by heat & thirst while the inner is free & tends to have the ananda. Powerful tamas in the body; continued from many days. A great deal of walking was done & produced at first strong tamasic fatigue, but afterwards the fatigue was driven into the thin exterior shell of the physical consciousness & the rest of it was filled with a pranashakti untouched by tamas. Lipis. ´ 1. Lady of delight ie the one of the sapta hotrah who directs Ananda of the Manas is to take charge. Fulfilled9

8 This separate record has not been found. Ed. 9 This and the fulfilments that follow (the last indicated by ditto marks) were written

after the entry was completed.

Ed.

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2. Perfect efflorescence of the siddhi ie of the already accomplished siddhi now veiled by the tamas fulfilled except in Power & Body. remanifestation " 3 Light . . delight 4 Tegument unripe referring to the exterior physical shell over which the siddhi seems to have no power. 5. J.F.10 Typical instance of communicative vyapti .. The idea came to ask Mme R. [Richard] how soon they would go into the new house, but the question was asked only in the mind; in 15 or 20 seconds she answered, “In one or two days perhaps we shall go into the house.” Thought perception is now being regularised, but the false interpretations of mental content have still to be eliminated. The movement towards pure mental trikaldrishti and ritam persists. The sense of the general Ananda Brahman (ananda akasha) long covered over is now reviving. Sort.

aE`nyTk ev kAfA(mA sn Bvn Bv { \(yE-m BtAnFEt Bvnm ^ ; \ ; ^ ay lok-tEmm Ev o_n Ev , ie. the Divine Force at work \ \ ;

manifesting in luminous activity is to take possession of the whole subjective consciousness internal & external in this world; having already extended in the nervous consciousness it has to take possession of the rest. June 2d. June 3d. [No entry]

10 Perhaps “jollity

festivity”

Ed.

484

10 JUNE – 29 SEPTEMBER 1914

Record of Yoga. June. 1914

.. June 10th Sortilege

i dAk(sA vhmAnA rTn aA vAm(yA aEp kZ vh ; . \t ; En, qFmd<yo DmTo En, qD-TAn mGono do vrT-tmAEs \ ^ ^

The Pure Mind & the Sense-Pleasure borne up together by the Ananda are to be full of the sense-delight & so carried & wedded to the Inspired Thought in the Vijnana, ie known & taken cognizance of by it. In the streams of conscious being they are to form in an universal fashion the planes of activity of the siddhi & to remove from the “heart” of the vijnanamaya being the obscurations that still remain. Script. The lines of the subjective siddhi have now been fixed. 1. Ananda as the base, free & joyous Tapas & Prakasha as the special instruments. 2. The universal sense of the Anandamaya Lilamaya Krishna in the Brahmadrishti as the continent of all the conscious activity 3. The principle of Affirmation to replace the principle of rejection & denial. 4. Ritam to develop no longer only in isolated or combined details, but in the undivided brihat of the satyam with truth of detail & combination as a play of the ritam satyam brihat. The statement is not complete; [there]1 are three others & then
1 MS they

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two more to be added making in all nine affirmations, stomah, of the developing God. Lipi 1. literal . . intensity (chitra) 2 despite resistance of the intellectuality tapas exists (chitra fixed) 3. northeast, southeast; still to begin in the (rest) ie the Dharma or Yoga. 4. suspension of the activities (akasha, sadhara) only for stronger resumption 5. 13. (chitra) 6. Typical of the lipi. authority 7. 31 chitra. Script. The three other affirmations 5. The Personality of the Ishwara, Krishna, to be present in the consciousness, governing all the activities 6. Dasya of madhura to be the personal relation of the Jiva with Krishna the dasya to be tertiary with the most intense consciousness of passive yantrabhava in the whole system. 7. Acceptance of all bhoga as a slave & instrument of the Lover to be the principle of the madhura. Ananda Recurrence of intense kamananda is now becoming persistent and common. Only continuity is insufficient. Subjective ananda is almost perfect as positive samata, but not in intensity of positive ecstasy (rabhas, radhas). Generality of objective ananda is now being restored; but intensities of physical pain still escape the grasp of the Ananda. Later, an initial continuity of intense kamananda was manifested, but under certain conditions of will, smarana, hetu & state (eg the sitting posture). These conditions have to be surmounted & the continuity rendered ahaituka & unconditional Intensity of subjective ananda through the indriyas (Kutsa) is

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again growing on the system; it alternates with the condition of shanta samata, the latter often tinged in the more subconscient parts with udasinata. Aishwarya in Kriti 1. Immediate fulfilment in one detail of the suffragette movement 2. Final fulfilment in the S. African difficulty. 3. Slight fulfilment in Irish question (Volunteers). Lipi 1. Ideality of light together ideality in tapas. 2. Intense ideality. Rigveda II. 10. Script For the intense kamananda will should no longer be used; only smarana & involuntary hetu. The power of rupa & samadhi is really growing. Suspension of its activity is being used in order to break down limiting habits formed by the material Prakriti in the ether and allow larger forms of fulfilment to manifest out of the Avyakta. At night there was an attempt in the swapna at organising itself, but it did not go very far.

.. June 11th Sortilege

n tA Emn mAEyno n DFrA vtA dvAnA TmA D \Et } \ }vAEZ ; n rodsF ad; hA v AEBn pvtA Ennm tE-TvAs,. \

Script. There is still an activity of the illuminated mind in its middle ascent, not dependent on nervous consciousness, not yet in harmony with the ritam, but only satyam & brihat. It is full of true & active possibilities out of which the actuality is determined. This is the reason why it is neither ritam nor anritam. It is truth of being, but not truth of eventuality.

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Lipi. 1. It is the bygone attention to the spirit of the intellectuality (Akasha, with difficulty). 2 Turpitude to be fought & expelled from the environment (chitra) 3. Energy Trikaldrishti (antardrishta) 4 Nature Trikaldrishti 5 13 6. 31. Trikaldrishtis fulfilled. 1. J.F. seen in lipi 9th, fulfilled 10th by independent action of N. 2. Action of Suffragettes in injuring pacture. N.B. This peculiar feature of the campaign was foreseen before it began. 3. Lipi of the 10th (1) fulfilled by the rapid growth of intensity in the Ananda. Ananda The kamananda is now, in subdued action, continuous without smarana, intense with smarana in asana. It has to become intense without suggestive smarana. Subjective Ananda is gradually increasing the Kutsa intensity. Tivra is trying to generalise itself in ahaituka. It now comes in intense particular touches or subdued & general without as well as with smarana. Kamananda is now present, both subdued & intense, in all positions, lying, sitting, standing or walking, with or without the stimulus of smarana or of hetu. It is therefore free of condition in essence, but it comes more often with the helping conditions than without & more easily. The free continuity & recurrence has to be generalised & its activity in samadhi, which has once recurred, must be manifested & also generalised. All this has been done by the concentrated method The only obstacle now is the physical vessel, tn, which does not yet admit of the continuous Ananda because of the part of the physical consciousness behind it which has not sraddha in its possibility. That consciousness must be purified & enlightened in order that the body also may change its faith & its habits.

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Veda The perception of the Gods, (Vayu, Agni, Indra etc) which was formerly occasional, is now regularising itself, all the gods being seen as Krishna, & again as personalities of the Four who throw themselves out in all. There was some loss of faith later in the day owing to adverse pressure in the body & in the kriti & the failure of confirmed decisive results in the third chatusthaya. The ritam has ceased to develop & the thought & action are of the brihat of the mental activity. Rig Veda II 5 to 8 June 12. \ ; S. [Sortilege] i dApvtA bhtA rTn vAmFErq aA vht svFrA, Script. There has been, as predicted in the lipi, a suspension of the effective activity, the activity in the sense of the sevenfold affirmations. The object is to develop the brihat of the mentality, the barhih, as a base for the activity of the gods. This leads to the remaining two affirmations not yet formulated 8. Siddhi must be on the basis of the largeness in the five worlds & not a selective & limited siddhi. 9. Time must be no longer a determinative, but only an instrumental factor in the siddhi. So also with Space & Circumstance. These affirmations will take some time in working out, there will be resistance & temporarily successful resistance to their conquest of the field of action, whether the internal or the external field. Such delay or such episodes do not mean the triumph of the resistance or the falsity of the principles. The sense of the sortilege of the 11th is that the realised action internal or external can never be an equivalent of the Infinite, it can only be a selection, as a rhythm or formation chosen out of infinite sound or infinite substance. This must be recognised. Only a part of what is perceived can be made effectual in action, can be justified by the event. All the rest must be seen in being & force, ´ ´ ´ swaha & swadha.

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Ananda Kamananda has persisted in the will of the sukshma body, but was only occasional yesterday in the sthula because the physical body failed to react against habit & satisfy the test to which it was put. It is now attempting to recover continuity as well as frequent & intense recurrence. In this attempt it will rapidly succeed. Subjective ananda has been upset to a slight extent by the failure of faith, but is now recovering itself independently of the faith. It is ceasing to depend on belief in success & outward justification. This is necessary. Ananda must be entirely self-existent. To this rule there can be no exception or modification. The ananda of adverse impact or result is always felt, but sometimes in immediate retrospect only. At the moment of the impact or the perception of result it is often more or less veiled by the external pranic reaction of discontent or discomfort. This will now go on being steadily rectified. ´ As a result, the vamih suv´ra ishah will be rid of one obstacle i ´ to their action. But there must also be prakasha & effectivity of the tapas. Both ideas are conveyed in the expression suvirah; it is not only delight that is intended, but also light & power. But delight first, since Sat & Tapas have to be realised through Ananda. Vijnana. With a more energetic tapas the action of the ritam in trikaldrishti has revived, but it is still at the same stage, chequered by a sub-activity of the deductive inferential & speculative intellect transformed into ill-ordered intuitive reasoning which falsifies the truth of actuality by false distribution of stress. This great & longstanding stumbling block has been changed in its method of action, has risen out of the lower into the mediary mind activity, has diminished in its force & dominance, but still holds a place in the consciousness which baffles the attempt at a final siddhi of the vijnana. The attempt to carry the ritam farther is for the present entirely baffled by the forces that seek to remain in the intuitive reason & develop it to the exclusion of the descending Ideal Mind.

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Record of Yoga

Ananda The kamananda has only recovered an occasional continuity in two asanas with an inferior intensity & a recurrence baffled in the attempt at frequent & strong possession by the sense of physical inability (avira) which is obstinately imposed on the system from outside. The will in the system is opposed by a will outside which affects the system. Subjective ananda is, by the same force, being prevented from excluding mechanical asamata. The consciousness is now forced down to a level where all ideas & mental forces are projected into a false light where they seem all luminous, definitive, equal & cannot be seen in their relative play & right proportion. Here the nervous action seems to be dark & false because they do not fulfil the mental projections, instead of being seen as a necessary medium & modifying force necessary for the right realisation of the thing destined upon the physical plane. The strength of this plane of consciousness is external to the system ´ even while in possession of it by abhisti, by abhava; it belongs to others & not to the personal experience or temperament which has always had an orientation towards intuition of vijnana or to intuition of chitta, but not to the mediary or to the swapnamaya intelligence. Trikaldrishtis fulfilled 1. That in the afternoon there would be no definite progress. 2. For the day, all the inertia perceptions (tamasic) denying the successes predicted by the egoistic faith of the tapasic mentality. Lipi 1. sji f loc sja 2 egoistic faith entirely killed ie the egoistic faith in the external consciousness that is still able to affect the internal being must be entirely destroyed before the vijnana can take possession of the mind. 3. 31 4. 13

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Script. The inertia perceptions are now being disproved as definitive eventualities, but affirmed as themselves forces that help in determining the eventuality & as perception of such forces in the action of the Prakriti. By this repeated realisation of affirmative & negative perceptions as truths that are forces & forces that are truths, the knowledge is not advanced, but only confirmed with an ever increasing sense of brihat. The Ritam does not gain by the repetition of the process. The affirmation has recommenced, but only partially in the terms of the vijnana. The mental terms must steadily be replaced by ideal values. June 13. St. [Sortilege] \ \ \Et 1. dv nr, sEvtAr Ev A y{, svE EB,. nm-y EDyEqtA, ; ie the illumined Powers of the nature, impelled by the Understanding, submit to the Ideality in sacrificial actions where all is clearly distinguished & put in its place. This describes the movement that is now, against opposition, in course of being effected. Lipi. 1. unripe ie the mediary intelligence for full ideal action 2. first fruits of the ideality in the intelligence 3. food of the ideality ie the bright full intelligence is offered up as food to the Vijnana. Script The Seven Affirmations have now to be entirely reaffirmed in the conscious experience. It is evident that aishwarya-vashita & ishita-vashita are growing in the satyam brihat. The pure ishita, aishwarya & vashita have to be equally asserted. The true hinge of the seven affirmations is not the principle of affirmation, but the personal relation with the Ishwara & its triple rule of pervasive presence (avas), dasya madhura relation and universal bhoga result.

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Record of Yoga

Sort. 2 Ordinary . . Clari. ie the sense of the Lilamaya in every person & object must be made the ordinary perception in a clarified consciousness. Script. The labour of the illuminated Intelligence is being constantly justified and again falsified, as was done formerly with the logical intellect, in order that the submission to the Ideality may be enforced on these powerful forces, in order that they may see that they are not yet pure & cannot be pure of the nervous force that is not illumined, unless they give up the attempt at self-action. They are only there as the food of the Vijnana. All attempts at permanently excluding obscuring confusion from the Tapas & the Light fail the moment they seem to have almost succeeded. It is no proof of false guidance by the Ishwara, but only of a false state in the Prakriti, a state of unaccomplished harmony. Nor is it a proof of non-guidance but merely that the goal has not been reached. The error is in throwing force on the detail to the exclusion of the Brihat. Kamananda The action & intensity of the kamananda has been restored in all asanas after a prolonged struggle of 24 hours duration between the will in the mind & prana & the adverse external Will which uses the deficiencies of the body. Subjective intensity of Ananda, after attack & clouding, has been easily restored in the senses. It is only in the mental reception of event that it is still subject to violent negations. Tapas Aishwarya is now acting with the 60-fold power in consecutive movements, but only where there is no strong opposite intention or passive hostile force against it. It is also producing circumstance to rectify passive hostile force; but there is as yet no predominant power of success.

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Script Knowledge will manifest perfectly enough if the habit of nervous stress independent of light can be removed. For this reason all perceptions not proceeding from the centre above must be passive & indifferent, until the conversion into ideality is complete. It is evident that all definitive perceptions of event now are perceptions of an active possibility, that is a possibility that is to be fulfilled or would be fulfilled but for the intervention of another force. Some are more remote being only intentions in the subconscious being that are kept from emergence by the overt nervous & mental activity or thoughts which cannot fulfil themselves in the actual state of the Prakriti. Sort 3. bh dm EvdT svFrA, ; Aishwaryas in Kriti fulfilled. 1. Irish National Volunteers 2. Stress of the Suffragette movement 3. Attempt at forward movement in the Society. Distant Vyapti 1 The scene in the Alipur Court, presented to the thought day before yesterday, but as an idea not a fact, down to the retirement of Counsel. 2. Communicative to M. R [Motilal Roy] of the formation of the vijnana. Samadhi. The Swapnasamadhi was once more somewhat active. Rupa shows some signs of a tendency to develop. June 14th Sunday. St.

aE`nqomAEvm s m fZt vqZA hv \ ; \. ; \ Et s AEn hyt Bvt dAfq my, \ \ ;

The force & the mental Ananda have to enforce joy in the right thoughts & right forms of being & change in them into divine

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Record of Yoga

Ananda. All that is not sukta must be made sukta Lipi. 1. The society of the Satyayuga, then rightly begin. 2. After the destruction of the intelligent activity. ideal can develop.

ie the

Script. The Law of submission, namas, to Krishna revealed in the gods, is now accepted by the Jiva in all parts of the system. The law of affirmation is also being accepted & this implies a perfect faith in the guidance, but not yet in the result. The passivity of the critical intelligence, its surrender in favour of the Viveka is equally accepted. These things are now sukha and have to be generally enforced by Agni & Soma in the terms of Ananda. It is at present being done in the interests of Indra, who is King of Swar, in the supreme heaven of the mind within the triple system. The siddhi of the Vijnana will now proceed regularly by selfaction as the siddhi of the first & second chatusthayas have proceeded. It can do so because every motion, even the most adverse, is accepted as a step in the necessary process guided & imposed by the supreme Wisdom, Love & Power. This is the namas of the Prakriti to the Purusha. Till now it was only the submission of the Jiva to the Ishwara, & could not be perfectly effective because the exterior Prakriti was still rebellious. The next step must be the \Et entire submission of the intelligence to the ideality. Ev A nm-y

EDyEqtA,

The instances of effectiveness in dharma continue. In kriti there is a severe setback, eg. Irish Volunteer quarrel, French Cabinet instability, in public matters; the difficulties in organising the personal life are rather obstructions than adverse movements. In the body the Tapas is still ineffective except in some details. The day has been otiose in karma & in siddhi, except for the movement in the morning.

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Kamananda is infrequent in occurrence, but not limited by any condition when it does recur. Premananda continues to grow but is not in its activity as yet the normal movement of the chitta. The same limitation holds of the other anandas & of the Krishnadrishti. Only the shanti, sukha, prasada of the first chatusthaya are entirely in possession of their seats; Samata also except in certain physical touches. In the second chatusthaya dasya is normal, but not the continuous active dasyabuddhi. The rest of the second chatusthaya is dependent for its activity on smarana. Rupa has now an almost full abundance & spontaneous activity in Chitra; in akasha on a background & in antardrishta clear forms emerge out of a confused abundance of vague incomplete images & remain for the briefest moment or emerge complete[,] vivid & clear but without more than the moment’s stability. Impulses of activity are abundant & even powerful, but are not able to emerge into coordinated work. They have chandra ananda, but are not fully illumined in their energy.
.. June 15th Sort. When thou hast drunk of this, O thou of the hundred activities, thou becomest the smiter of the Vritras, and protectest man in the fullness of his plenty

Script. That is to say, the Ananda is the condition, the fullness of the Prema, Ahaituka, Chidghana & Shuddha resulting in the ´ ´ Chidananda & Sadananda The forward movement of the Rupa today is the preparation for a final efflorescence & prepares in its turn a forward movement of the Samadhi which is dimly adumbrated. There is some strain of the Tapas; it is unnecessary & will fall away. But it prepares & represents the intensity of the Mahakali energy, involving also after purification an energy of the light & joy, which is to replace the

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calm Maheshwari-Mahasaraswati passivity of the empty vessel. These things are not to be done slowly, gradually & with difficulty, but rapidly, victoriously and without relapse. The point at which this will be possible, is not yet reached, but is being rapidly approached. Already affirmation is the dominant note of the thoughtperception, the ketu. The base of Ananda will soon also be “normal”, as indicated in the constant symbol-word, “Ordinary” read on the box. Tapas & Prakasha are being assured more & more of their freedom. Only the uncertainty in the faith holds them back, & this obstacle is now being removed by the removal of the Maheshwari restraint. Mahakali left to herself can now work out her own salvation. The Anandamaya Drishti, the constant sense of the Ishwara, the dasya-madhura & bhoga are also almost ready. The large siddhi has also been accepted in the sankalpa & the method of working. It awaits only the ritam of the vijnana in thought & tapas. Time is the last enemy to be conquered & enslaved. That too depends on the ritam of the tapas. Crude Rupa is now clear against a background, but with some difficulty, except for a few easily spontaneous forms, & without stability. Clearness has begun also in the antardrishta. An attempt is being made to introduce mobile forms in the jagrat, bahirdarshi & [antardarshi],2 as owing to the rule of instability in the jagrat, a complex continuous action cannot be seen in the swapna-samadhi, except behind a veil of non-seeing by the eye of the supta chaitanya. This veil is growing thin & the chaitanya, jagrat in swapna, can now see a continued action, but not with the figure clear before the Chakshush. In rupa sadhara, there appear to be three preliminary stages. First, chitra is formed from the material provided by the background, by the mental eye acting through the material & taking advantage of marks & physical helps; then the material is used
2 MS antardarsha

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for the substance of the picture, but the outlines are arbitrarily determined by the mental eye; then emerges the sadhara which is created not from the background, but from the akash & thrown on the background to help the distinctness; finally, the clear sadhara detaching itself from the background & practically equivalent to akasharupa. Lipi 1. Soul-tejas; a sqistoc sja 2 the real intensity of the delight (has only to reveal itself by seizure, in the mind, of the central & comprehensive Ananda) 3 itself it is distinguishing itself ie the ideality in the movements of the intelligence 4 joyful progress often repeated, almost daily The subjective Ananda, the Krishnadrishti & Drishti of the Jnana & Ananda Brahman, the confirmation & enlargement of the Satyam Brihat, the strengthening of the principle of Ananda are all now proceeding automatically towards their completion. So also the acceptance of all bhoga and the dasya. Only an uninsistent but sustained attention is needed for their generalised activity. For the generalised activity of the madhura relation with the personal Ishwara, smarana also is necessary; there is not the automatic smarana. The automatic generality of the ritam & the conquest of Time are as yet only envisaged. Samadhi is progressing in stability. Dream was extremely coherent, free from ego but deformed by present associations. June 16th St. Raw materials (Fr. D.). ´ Script. It is the raw materials (ama) that are now being brought forward for pachana. This exactly describes the defect in the siddhi of the mental consciousness which was being strongly felt all the morning & especially at the moment of the sortilege. Neuralgia with a struggle in the consciousness between dis-

498

Record of Yoga

comfort of pain & raudrananda. Followed by intensification of pain & repetition in two places. An equally intense pain in the chest added. There the titiksha was deficient & the pressure was diminished & intermitted. In all cases except the last mental suggestion preceded the production of the pain. Afterwards the pains were renewed but with less simultaneity; the titiksha & element of ananda & physical udasinata increased, but could not rise to the right intensity. At last the pressure became too great and determined will had to be used to remove the pains. In this experience there was a conscious struggle between two Powers or sets of Powers, one exulting in the pain & desiring to use it for the abhyasa of Raudrananda, the other rejecting & opposing them as contrary to the Arogya siddhi. For the moment the anritam seems to be strengthened. The samata, shanti, sukha, hasya are growing continually in positive force as well as the dasya and faith in the guidance & resist all attacks. Lipi 1. youth destiny (chitra). 2. enthusiastic faith in the ideality 3 referee. The clouded ideality is again emerging into overt action. For some time the spirit of the ideal society seems in a crude form to be growing among a certain number. This fulfils the repeated lipi 13. Cold has once more manifested (in the head) but with a slight effectiveness. It recurred, however, throughout the day, the will only availing to prevent its continuity. Veda VII 61 – 66. Notes. June 17th t S... intimating the destruction of the sollicitude.3 There is persistent clouding of the knowledge in order to annul the affirmations, maintain the principle of relapse and destroy the
3 So spelled in the manuscript here and below; it is the French spelling.

Ed.

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faith established & the shanti. It is always the method of the Vritra that is used, except in the fourth & fifth chatusthayas. Script. The Ananda must be positively affirmed in all activities & experiences without regard to consequences. The governing Power will arrange the necessary affirmations & rejections. Commencement of the Tablet of Vedanta. The Affirmations remain. They are resisted in their conscious & perfect application. They have yet to be finally disengaged from that resistance. The first chapter of the Secret of Veda completed. The power of swift writing & the joy & force of inspiration have been entirely recovered; but cannot be used with sufficient continuity as yet, because of the obstructive tamas in the physical consciousness. The shadow of Vritra still remains on the Adri. Intimations 1. The first chapter of the Life Divine & of the Synthesis of Yoga will be immediately begun & rapidly completed. 2. The physical siddhi will be extended into utthapana. 3. The literary activity having been organised, the activity of Dharma will be organised as the second outward fulfilment. The physical siddhi is now